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MORAVIAN CUSTOMS 

and Other Matters of Interest 



BY 



HARRY EMILIUS STOCKER, PH.D. 

Author, "History of the White River Indian Mission' 



BETHLEHEM, PA, 

Times Publishing Co., Printers. 

1918 






Copyright 1918 

by 

Harry Emilius Stocker 



JUL 16 1918 

©CI.A501178 



w 






TABLE OF CONTENTS 

Preface 

I. Why is the Moravian Church so 

called? 
II. What is the Creed of the Moravian 
Church ? 

III. What place has the Apostolic Succes- 

sion in the Moravian Church? 

IV. What is the relation of the Moravian 

Church to the Church Universal? 
V. What is the choir-system of the Mo- 
ravian Church? 
VI. How is the membership of the Mora- 
vian Church classified? 
VII. What are the Orders of the Moravian 
ministry? 
VIII. What ministerial service may be per- 
formed by unordained persons? 
IX. What is the Brotherly Agreement? 

X. What are the three degrees of Church 

Discipline? 
XI. How is the Moravian Church gov- 
erned? 
XII. What is meant by the Diaspora Work 
of the Moravian Church? 

XIII. What is the Church Year? 

XIV. How does the Moravian Church cele- 

brate Christmas? 



MORAVIAN CUSTOMS 



XV. What services are held by Moravians 

on New Year's Eve? 
XVI. What is the Moravian custom of ob- 
serving the Passion Week? 
XVII. What are some distinctive features of 

a Moravian celebration of Easter? 
XVIII. How did certain days of the Church 
Year derive their name? 
XIX. What are the Memorial Days of the 

Moravian Church? 
XX. What is the significance of the Mora- 
vian Love Feast? 
XXI. Why is the Children's Festival con- 
cluded under the open sky? 
XXII. Why does the Moravian minister wear 
a surplice on certain occasions? 

XXIII. Why do Moravians never speak of the 

Communion Table as the Altar? 

XXIV. How did the Moravian Text Book 

originate? 
XXV. What place has music in the Moravian 
Church ? 
XXVI. When did the Hymn Book of the Mo- 
ravian Church come into existence? 
XXVII. What is meant by the Trombone Choir 

of the Moravian Church? 
XXVIII. What historic interest does the Lot 
have for Moravians? 
XXIX. What should every Moravian know 
about Infant Baptism? 
XXX. What are some matters of interest 
connected with Confirmation? 



MORAVIAN CUSTOMS 



XXXI. What should be remembered in con- 
nection with the Holy Communion? 
XXXII. What should Moravians remember in 
connection with the solemnization 
of Matrimony? 
XXXIII. What are some matters of interest in 
connection with Funerals? 



PREFACE 

The Ancient Brethren were the spiritual 
descendants of the Bohemian reformer and 
martyr, John Hus. Originally they had no 
thought of founding an independent 
Church. They banded together at first as 
a society of awakened souls. The purpose 
of this society was not only private edifica- 
tion, but a general reformation of the 
Church. Persecution compelled them to 
withdraw from the communion of the 
Church which they sought to reform. In 
the year 1457, they constituted themselves 
into a regularly organized and distinct 
ecclesiastical body under the name of the 
''Brethren and Sisters of the Lazv of Christ." 
Subsequently this name was changed to the 
simpler one of "Brethren" and at a later 
period the title of "Unitas Fratrwm" or 
"Unity of the Brethren" was adopted. They 
called themselves "Brethren" and "Sisters" 
because this scriptural designation fitly ex- 
pressed the living fellowship of the indi- 
vidual members with Christ, the Head of 
the Church, and with one another. For the 



8 MORAVIAN CUSTOMS 

same reason Moravians at the present time 
delight in calling one another "brother" 
and "sister." 

The Unitas Fratrum spread to Moravia, 
Prussia and Poland, and flourished greatly 
in spite of frequent persecutions. But in 
the first quarter of the seventeenth century 
it was overthrown in its original seats by 
the so-called Bohemian Counter-Reforma- 
tion. Only a "Hidden Seed" remained. In 
Poland and Prussia, and eventually in Hun- 
gary, it continued to exist until the first 
quarter of the eighteenth century, when the 
few parishes which still bore the name were 
gradually absorbed by other Churches. 
About the same time the secret remnant in 
Moravia was revived and descendants of 
the Ancient Brethren began to emigrate to 
Saxony where they found a home on the 
estate of Count Zinzendorf and built a town 
known as Herrnhut.. Here they organized 
themselves into a congregation. Zinzen- 
dorf's plan was that this congregation 
should be "a Church within the Church," 
and as a branch of the State Church work 
especially for the spread of the gospel. But 
the Lord had another plan in mind. Under 



MORAVIAN CUSTOMS 9 

His guidance the Ancient Brethren's 
Church was renewed and as an independent 
Church it took its place in the world. 

The particular purpose for which the 
Lord brought about the renewal of the 
Church was believed to be the work of for- 
eign missions. In the year 1732, the first 
missionaries went forth from Herrnhut. 
Since that time the Moravian Church has 
devoted its greatest strength to the foreign 
field, where it has to-day nearly two and a 
half times as many members as it has on the 
field at home. The Church spread to Great 
Britain, North America and other lands. 
In America the conversion of the Indians 
engaged the zealous attention of the Breth- 
ren for many years. Here, too, extensive 
evangelistic labors were carried on among 
the white people who were without Church 
affiliation. The fundamental principle 
which guided the Brethren in all their oper- 
ations was that which was born of the idea 
that their Church, although an independent 
ecclesiastical body, was called to be "a 
Church within the Church." In accordance 
with this principle, Moravian settlements 
were established wherever practicable. 



IO MORAVIAN CUSTOMS 

Each settlement was not only a Church, but 
a religious community, governed by rules 
and regulations which had for their object 
"a total separation from the sinful follies 
and carnal lusts of the world." This fos- 
tered the missionary zeal which constrained 
the Brethren to carry the gospel to the 
most degraded nations of the earth. But it 
also served to keep the Church small in 
numbers. Moravians have always been 
more eager to win souls for the Lamb that 
was slain than to gain members for their 
Church. Hundreds of people to whose 
spiritual needs they ministered in the early 
days of the Church in America were turned 
over to other Churches. Seventy thousand 
persons in Europe to-day are formed into 
societies and served spiritually by fifty- 
seven missionaries of the Moravian 
Church, although these people remain 
members of the State Churches. This is 
known as the Diaspora. 

The history of the Moravian Church is 
replete with interest. Extending over near- 
ly five hundred years it is natural that this 
should be the case. The doctrine, disci- 
pline, government, music, hymnology, 



MORAVIAN CUSTOMS II 

beautiful customs and other matters of in- 
terest which the fathers have handed down 
to Moravians of the present day, are a 
noble heritage. That it may be more highly 
prized by the members of the Church, and 
especially by the rising generation, this 
volume entitled "Moravian Customs and 
Other Matters of Interest" is sent on its mis- 
sion. If it will make Moravians more 
appreciative of the rich treasure which has 
been committed to them ; if it will stimulate 
their loyalty to the work which their fathers 
so nobly began ; if it will help them to enter 
more fully into the spirit of the forms and 
customs which have grown up in the 
Church, this book will not have failed of its 
purpose. The material was gathered from 
many sources by the author. After the 
manuscript was written, it was submitted 
to the scrutiny of the Popular Moravian 
Literature Committee, whose interest and 
helpful sugggestions are herewith grate- 
fully acknowledged. 

Harry E. Stocker. 
Bethlehem, Pennsylvania. 



MORAVIAN CUSTOMS 

AND OTHER MATTERS OF INTEREST 



I. WHY IS THE MORAVIAN CHURCH 
SO CALLED? This name is linked with 
the early history of the Church. Founded 
in the year 1457 by followers of John Hus, 
the Church, then known as the Unitas 
Fratrum * or simply as the Brethren's 
Church, spread throughout Bohemia and 
Moravia. When Luther began his refor- 

* Unitas Fratrum is the official title of the 
Church. It means "The Unity of the Brethren." 
This was the significant appellation which the 
Brethren assumed when the organization of their 
Church had been completed. It is often abbrevi- 
ated into "The Unity." In the eighteenth cen- 
tury "Church of the United Brethren" was adopted 
as the English title of the Unitas Fratrum. Its re 
tention in legal titles and some Church formularies 
has unfortunately led some people to mistake the 
Church for an altogether different denomination, 
the United Brethren in Christ. The official title 
designates the peculiar form of the Church, which 
extends through four provinces and unites them 
under one constitution. The Unitas Fratrum, or 
Moravian Church, stands firm as a "unity" on its 
confession of faith in Christ and Him crucified, 
as the foundation of all doctrine. 



14 MORAVIAN CUSTOMS 

mation in Germany, the Brethren's Church 
had at least two hundred thousand mem- 
bers and over four hundred parishes. Dur- 
ing the early part of the Thirty Years' War, 
Emperor Ferdinand II inaugurated the 
Counter-reformation. His avowed pur- 
pose was to crush evangelical religion in 
Bohemia and Moravia. In the year 1627 he 
practically accomplished the end which he 
had in view. The majority of the Brethren 
were driven into exile. Only a few of them 
remained in the land of their fathers. This 
remnant remained faithful to the doctrine 
of the Church and is known as "The Hidden 
Seed." 

Toward the close of the seventeenth cen- 
tury the light of evangelical truth was ob- 
scured among the descendants of the 
Brethren. But the principles and traditions 
of former days were not forgotten. These 
were preserved by single families, especi- 
ally in Moravia. In the year 1722, the Lord 
who had so faithfully watched over His 
own, transplanted "the hidden seed" to 
Saxon soil, where refugees from Moravia 
found a home on the estate of Count Zin- 
zendorf. Here Herrnhut was built and the 



MORAVIAN CUSTOMS 1 5 

first congregation of the Renewed Breth- 
ren's Church established. For the reason 
that so many of the refugees under his pro- 
tection had come from Moravia, Zinzendorf 
called them "the Moravians," and the 
Church of their fathers "the Moravian 
Church." Emigrants from Moravia also 
figured so conspicuously among the first 
missionaries and colonists of the Church in 
America that English-speaking people im- 
mediately applied the name Moravian to 
the entire body of the Brethren. Gradu- 
ally this name was adopted in England and 
America, and now the Moravian Church is 
known and honored throughout the whole 
world. 

II. WHAT IS THE CREED OF THE 
MORAVIAN CHURCH? The word "creed" 
is derived from the Latin credo, "I believe." 
It denotes a confession of faith. When we 
speak of the creed of a Church, we mean, 
therefore, its statement of doctrine on 
points which it considers vital. In that 
sense the Moravian Church has always had 
a well-defined creed. It has held from the 
beginning that the Holy Scriptures, as the 



1 6 MORAVIAN CUSTOMS 

inspired Word of God, make sufficiently 
clear all that is essential to salvation, and 
that they are an adequate rule of faith and 
practice. But it does not seek to determine 
what Holy Scripture has left undetermined, 
or to contend about the mysteries impene- 
trable to human reason. It believes that 
the Apostles' Creed formulates the prime 
articles of faith found in the Scriptures, and 
emphasizes the personal mediatorship of 
Jesus Christ as very God and very man, in 
His life, sufferings, death, and resurrection. 
That Jesus Christ is the propitiation for our 
sins, and not for ours only, but also for the 
whole world, it has always regarded as its 
chief doctrine. The main features in the 
Moravian view and proclamation of the 
way of salvation are this leading doctrine 
and such facts and truths connected with it 
as are clearly attested by Holy Scripture, 
as for example, the total helplessness of un- 
regenerate human nature, reconciliation 
with God and justification by faith, good 
works as the fruit of the Spirit, the fellow- 
ship of believers, the second coming of 
Christ in glory, and the resurrection of the 
dead. The Easter Morning Litany con- 



MORAVIAN CUSTOMS I 7 

tains the glorious confession of faith which 
has impelled Moravians to take the gospel 
to the uttermost parts of the earth. The 
official doctrinal statements are also given 
in the Results of the General Synod and in 
the Moravian Manual. 

And yet the statement is frequently made 
that the Moravian Church has no creed. In 
fact, this has been the proud boast of Mo- 
ravians from the beginning. What does it 
mean ? From what has been said, it may be 
seen that the Moravian Church is simply 
and broadly evangelical. The cardinal 
points of its teaching are those which are 
held in common by all evangelical churches. 
The Moravian principle is "in essentials 
unity, in non-essentials liberty, in all 
things charity!' The Church has never 
sought to invent a new system of doctrines, 
or to add another dissenting creed to the 
many creeds already in existence. There- 
fore it is bound by no articles on the points 
of difference between the historic Protes- 
tant creeds. In other words, the Moravian 
Church has no regular denominational 
creed, as, for example, the Augsburg Con- 
2 



1 8 MORAVIAN CUSTOMS 

fession, the Westminster Confession, or the 
Thirty-nine Articles. Although the Ancient 
Brethren's Church had to issue apologies 
and confessional writings, its confessions 
were never exclusive. It always allowed 
among its members a certain diversity of 
views. It sought from the beginning to 
promote unity of spirit through faith in 
Christ and fellowship in Christian love. The 
Brethren considered it more important to 
strive for the attainment of this high aim 
than to bring about mere uniformity of 
doctrine. This position is held by the 
Church to-day. For this reason the Mora- 
vian Church has no denominational creed 
strictly denning what its members are 
bound to believe in regard to every dis- 
puted point in religion and condemning 
such as do not hold to these doctrines. 

III. WHAT PLACE HAS THE APOS- 
TOLIC SUCCESSION IN THE MORA- 
VIAN CHURCH? (i) What is the doctrine 
of the apostolic succession f Before the ascen- 
sion of our Lord He chose the apostles to 
be His ministers in the Church which He 
founded. Some people suppose that these 



MORAVIAN CUSTOMS 1 9 

men were the first bishops of the Christian 
Church. This supposition rests upon the 
fact that in Acts i :2o the office to which 
Matthias was chosen is termed episcope, i.e., 
"an episcopal office." If Matthias was 
chosen to be a bishop, it is argued, the rest 
of the apostles must have been bishops too, 
and it was not intended that their authority 
and office should cease when the apostles 
died. Therefore they chose others to take 
their place. In passing on the ministerial 
office to their immediate successors, they 
used the "laying on of hands." This cere- 
mony signifies the transfer of authority. 
What was done by the apostles and their 
successors in the early Church has been 
done ever since. Consequently there is a 
supposed unbroken line of the ministry 
from the time of the apostles down to our 
day. With these facts clearly in mind, we 
readily understand what is meant by the 
apostolic succession. It is the doctrine that 
the powers of the Christian ministry are 
transmitted from Christ to those called to 
that ministry through thdse themselves 
consecrated to episcopal authority and 
office, who trace their authority back by sue- 



20 MORAVIAN CUSTOMS 

cessive ascent to the apostles. (2) Are the 
ministers of all denominations in this line of 
apostolic succession? Those ministers alone 
who have received ordination from a bishop 
of a Church that traces episcopal succes- 
sion to the early Church are so regarded by 
those who hold this doctrine. The Mora- 
vian Church recognizes the validity of ordi- 
nation received by ministers in other Prot- 
estant Churches, not having the three 
orders of the ministry, because it believes 
that the apostolic succession embodies a 
precious part, but not all of Church tradi- 
tion. (3) On what ground does the Moravian 
Church claim Apostolic Succession ? At the 
synod of the Brethren in the year 1467, it 
was decided to establish a ministry of their 
own. Candidates for the ministry were set 
apart, and the question arose as to who 
should ordain them. The members of synod 
believed that in the time of the apostles 
there had been no difference between a 
bishop and a priest or presbyter. As far as 
the Brethren present were concerned, they 
would have been satisfied to have the rite 
of ordination performed by the ministers 
among them. These had come over to 



MORAVIAN CUSTOMS 21 

them from the National Church of Bohemia 
known as the Utraquist. At the same time, 
they believed that the Church had com- 
menced to make a distinction between 
bishop and presbyter in all probability be- 
fore the death of St. John, the last apostle. 
They were extremely solicitous to secure 
a ministry whose validity the Roman Cath- 
olics and others would be compelled to 
recognize. For this reason they resolved 
to seek the episcopal succession. At that 
time a colony of Waldenses lived on the 
Bohemian border. The synod was satis- 
fied that these people possessed the regular 
authenticated episcopal succession. Their 
chief bishop was Stephen. To him the 
Brethren sent a deputation consisting of 
three priests or presbyters. These were 
Michael Bradacius, and a priest of the Ro- 
man Catholic, and a priest of the Walden- 
sian Church, whose names have not been 
preserved. They were instructed to inquire 
into the validity of the Waldensian episco- 
pate. Stephen received the deputies with 
great kindness, assembled his assistant 
bishops, and entered into a minute account 
of the episcopacy which they had. Fully 



2 2 MORAVIAN CUSTOMS 

satisfied with what they had learned, the 
deputies requested to be consecrated 
bishops. This request Bishop Stephen and 
his assistants fulfilled in a solemn convoca- 
tion of the Waldensian Church. The new 
bishops immediately returned to the barony 
of Lititz where another synod was con- 
vened and three of the brethren were set 
apart for the work of the ministry, by the 
laying on of hands. In spite of the terrible 
persecutions suffered by the Ancient 
Church, this episcopate was most wonder- 
fully preserved. On March 13, 1735, David 
Nitschmann received consecration as the 
first bishop of the Renewed Moravian 
Church, at the hands of Daniel Jablonsky 
and Christian Sitkovius, surviving bishops 
of the ancient succession. 

IV. WHAT IS THE RELATION OF 
THE MORAVIAN CHURCH TO THE 
CHURCH UNIVERSAL? The Moravian 
Church has at all times regarded itself as a 
branch of the universal Christian Church 
and as a part of the Protestant Church in 
particular. The entire evangelical Church 
which sprang from the Reformation of the 
sixteenth century, is agreed on the main 



MORAVIAN CUSTOMS 23 

points of Christian doctrine. With this po- 
sition the Moravian Church, more than half 
a century older, is in perfect accord. It re- 
gards the differences between ecclesiastical 
divisions of the Church in their conception 
of Christian doctrine, in government and 
ecclesiastical usage as the representation of 
different views of one divine truth, accord- 
ing to differing gifts and to the specific ob- 
ject that each seeks to attain in the uni- 
versal Christian Church. In harmony with 
this view the Moravian Church recognizes 
different conceptions of divine truth. There- 
fore it receives into its fellowship evangeli- 
cal Christians of other confessions, permit- 
ting them to unite on the broad principles 
of the Ancient Brethren's Church. These 
principles center upon faith in Christ the 
Crucified and love to the Saviour. Those 
received on this basis are not required to 
give up their former confession of faith, or 
to adopt a new religion. Moravians regard 
this conception of a union of the Church of 
Christ as a peculiar heritage to be carefully 
preserved so that their connection with all 
branches of the Christian Church may be 
maintained, and that by divine grace they 



24 MORAVIAN CUSTOMS 

may be of service in the effort to fulfill the 
prayer of our Lord, "that they all may be 

one." 

V, WHAT IS THE CHOIR-SYSTEM 
OF THE MORAVIAN CHURCH? In this 
connection the word "choir" is used in the 
sense of a "class" or "band" of people. By 
the choir-system is meant the division of a 
congregation into classes or choirs, accord- 
ing to age, sex, and station in life, in order 
to provide religious culture adapted to the 
particular needs of each choir. The Mar- 
ried Brethren, Married Sisters, Widowers, 
Widows, Unmarried Brethren, Unmarried 
Sisters, Older Boys, Older Girls, Little 
Boys and Little Girls or Children constitute 
the different choirs. Originally each choir 
had its own leader or superintendent. On 
May 4, 1730, Anna Nitschmann and seven- 
teen single women covenanted together to 
subordinate their entire life and all its rela- 
tionships, including thoughts of marriage, 
to the service of Christ. This was the first 
choir-covenant made. The second was en- 
tered upon on August 29, 1741, by a com- 
pany of young men under the leadership of 
Baron John de Watteville. A third covenant 



MORAVIAN CUSTOMS 25 

was made by a number of boys, on July 9, 
1744, at the inspiration of their leader, 
Christian Renatus, the young son of Count 
Zinzendorf. With the development of the 
system came the custom of celebrating an- 
nual covenant-days or choir-festivals. 
These days of covenanting, or certain of 
them, are still observed in many congrega- 
tions. They are the following: April 30, 
for the Widows ; May 4, for the Unmarried 
Sisters ; June 4, for the Older Girls ; June 
24, for the Older Boys ; August 17, for the 
Children; August 29, for the Unmarried 
Brethren; August 31, for the Widowers; 
September 7, for the Married Brethren and 
Sisters. This classification or grading of 
the membership had its origin in the Anci- 
ent Brethren's Church. After the reor- 
ganization of the Church at Herrnhut, in 
1727, the choir-system was elaborated, but 
the object in view remained unchanged. 

VI. HOW IS THE MEMBERSHIP OF 
THE MORAVIAN CHURCH CLASSI- 
FIED? (1) The members are classified as 
Communicants, Non-communicants and Chil- 
dren. Communicants are all persons who 
have been admitted to the Communion of 



26 MORAVIAN CUSTOMS 

the Church on profession of faith, and by 
the authority of the Board of Elders. 
N on- communicants are all members' chil- 
dren who are above thirteen and under 
twenty-one years of age, and not yet ad- 
mitted to the Holy Communion; The Chil- 
dren are the baptized but unconfirmed chil- 
dren, under thirteen years of age, of com- 
municant members. (2) Who decides on 
admissions to membership ? Here a word as 
to the government of a congregation is in 
order. As a rule, this government is 
vested in the Church Council, which is 
composed of communicants in good 
standing who are old enough to be mem- 
bers of this body, the age-limit being pre- 
scribed by the individual congregation. 
The Church Council elects two Executive 
Boards, a Board of Elders and a Board of 
Trustees. The primary function of the 
Elders is to promote the spiritual, and that 
of the Trustees the temporal welfare of the 
congregation. The President of the Board 
of Elders is the Pastor. A union-meeting 
of the elders and trustees is called a joint- 
board session. The Board of Elders must 
decide on all cases of admission, dismissal 



MORAVIAN CUSTOMS 27 

and exclusion of members. (3) What rules 
govern the admission of members f a. Indi- 
viduals can claim membership in the Mora- 
vian Church only in virtue of their connec- 
tion with some regularly recognized Mora- 
vian congregation, b. Children are for- 
mally received into the congregation by 
Baptism, in which connection their names 
are placed on the rolls of the church cata- 
logue, c. When both parents are received, 
all their baptized children under thirteen 
years of age are received with them. In 
case only one of the parents is received the 
same rule applies, unless it is the expressed 
wish of the parents that their children shall 
not be so regarded, d. All unbaptized per- 
sons to be received into the communicant 
membership are received on confession of 
faith by Adult Baptism. Persons baptized 
in infancy are received on confession of 
faith by Confirmation. e. Communicant 
members from other denominations are re- 
ceived at a public service of the congrega- 
tion by the right hand of fellowship, after 
the Letter of Dismissal presented has re- 
ceived favorable consideration on the part 
of the Elders. In cases where no letters of 



28 MORAVIAN CUSTOMS 

dismissal can be furnished, it is the duty of 
the Elders to decide the question and the 
manner of the reception. They may re- 
quire a re-confession of faith, f. Communi- 
cant members from other Moravian con- 
gregations need not be received publicly. 
After the letter of dismissal has received 
favorable consideration on the part of the 
Elders, the names of such are placed on 
the rolls of the church catalogue. A public 
announcement is made of the action taken. 
g. The re-admission of members need not 
take place in public. A public announce- 
ment of such action of the Elders is suffici- 
ent. The term " re-admission' " applies to all 
applicants who were formerly connected 
with the congregation, and who at the time 
of making application are not members of 
any Church, h. All exceptional cases con- 
nected with the admission of members must 
be referred to the Provincial Elders' Con- 
ference for a decision. (4) What shall be 
done when a member removes from a congrega- 
tion? All such members who are in good 
standing are, upon request, provided with 
Letters of Dismissal by the Board of 
Elders. When they remove to another Mo- 



MORAVIAN CUSTOMS 29 

ravian center the minister in that place is 
furnished with their names. It is a custom 
of the Church for Moravians to belong to 
the Moravian congregation of the locality 
in which they reside. Those who remove to 
a place where there is no Moravian Church 
may retain their membership in the con- 
gregation to which they belong, as non- 
residents. As such they are expected to 
forward all church dues and contributions 
for the stated causes of the Church to the 
proper authorities. 

VII. WHAT ARE THE ORDERS OF 
THE MORAVIAN MINISTRY? (1) What 
are Church Orders ? This is a term applied 
to the distinction of rank or office which 
differentiates the ministers of the Church 
from the laity. (2) How many orders of the 
ministry are there? Non-episcopal Churches 
recognize but one, namely, the presbyter- 
ate, as having Scriptural sanction. They 
assert that the bishop and elder in the 
primitive churches were identical in func- 
tion and authority. On the other hand, the 
Moravian Church, together with other 
Churches that have the episcopacy, recog- 



3© MORAVIAN CUSTOMS 

nizes and maintains three orders of the min- 
istry, namely, deacons, presbyters and 
bishops. (3) What does it imply to be a Mora- 
vian deacon ? The diaconate is the first de- 
gree of orders in the ministry. It entitles 
the recipient to administer the Word and 
the Sacraments after the example of the 
Apostolic Church. Brethren engaged in 
the distinctive work of the Church other 
than the pastorate may also be ordained 
deacons. Ordination to the diaconate is 
not conferred until the candidate has com- 
pleted the prescribed course of study and 
passed the examination required by the 
faculty of the Theological Seminary, or has 
satisfied the Provincial Elders' Conference 
that he is qualified for ministerial service. 
(4) When may a deacon be ordained a presby- 
ter? The presbyterate is the second degree 
of orders in the ministry. It is conferred 
on such deacons whose service has met with 
the approval of the Provincial Elders' Con- 
ference. Presbyters are assured, by this re- 
newed act of consecration, of the prayerful 
remembrance of the Church, and reminded 
that the blessing of the Lord is indispens- 
able to their further usefulness. (5) What 



MORAVIAN CUSTOMS 3 1 

are the functions of a Moravian bishop? The 
episcopate is the highest degree in the 
orders of the Moravian ministry. Since the 
time of the Renewed Church, the office of a 
bishop has been spiritual. Therefore he has 
no administrative powers by virtue of his 
office. A bishop alone has the authority to 
ordain. Whenever, through the infirmities 
of age or by death, the number of bishops 
is reduced to less than three, the Provincial 
Elders' Conference may order an election 
at any time. Two-thirds of all the votes 
cast is necessary for a choice. The pres- 
byter chosen will then be consecrated a 
bishop after the manner prescribed by the 
Church. At a service in which ministers 
of the different orders participate, the 
bishop usually presides, and also pro- 
nounces the benediction. 

VIII. WHAT MINISTERIAL SERVICE 
MAY BE PERFORMED BY UN OR- 
DAINED PERSONS? Prior to ordination, 
or without subsequent admission to the 
regular orders of the ministry, suitable per- 
sons may be set apart for the discharge of 
special forms of spiritual activity, either as 
Acolytes, or as Licentiates, (i) What are 



32 MORAVIAN CUSTOMS 

Acolytes ? The word acolyte is derived from 
the Greek akolonthos, a follower. The name 
occurs first about the third century when it 
was applied to functionaries who assisted 
the bishops and priests in the performance 
of religious rites, lighting the candles, pre- 
senting the wine and water at Communion, 
and the like. In the Ancient Brethren's 
Church acolytes were young men who acted 
as assistants to pastors who received them 
into their homes and personally supervised 
their studies in preparation for the minis- 
try. Then, as now, acolytes were followers 
of Christ. Acolytes of the present day are 
those brethren and sisters who have for- 
mally pledged themselves by the right hand 
of fellowship to serve their Saviour in par- 
ticular fields of activity. Wives of minis- 
ters may be received as acolytes. (2) What 
are Licentiates? Candidates for the minis- 
try, or other brethren who desire to preach 
statedly, and who, after having passed an 
examination, have received from the Pro- 
vincial Elders' Conference a license to 
preach prior to ordination, are called Li- 
centiates. A licentiate cannot administer 
the sacraments or perform the marriage 



MORAVIAN CUSTOMS 33 

ceremony. Neither can he pronounce the 
benediction. (3) May a licentiate or other lay 
person make no use of the apostolic benediction ? 
He may say : "May the grace of our Lord 
Jesus Christ, and the love of God, and the 
communion of the Holy Ghost be with us 
all. Amen." In this way he simply utters 
a solemn prayer. * 

IX. WHAT IS THE BROTHERLY 
AGREEMENT? The system of rules and 
regulations adopted by the Moravian 
Church for the conduct of the Christian life 
of its membership is known as "The Broth- 
erly Agreement." It has come down to us 
from the early congregation at Herrnhut. 
Originally it consisted of forty-two stat- 
utes relating to Christian walk and conduct, 
together with certain prohibitions and in- 
junctions dealing with civil affairs. These 



* In some Moravian congregations it is cus- 
tomary for the worshippers to stand for a few 
moments in prayerful silence after the benedic- 
tion. It is fitting that all should bow in prayer at 
the conclusion of the service, as well as when the 
worshippers take their place in the sanctuary. 
3 



34 MORAVIAN CUSTOMS 

statutes were publicly accepted by all the 
people of Herrnhut, on May 12, 1727, each 
person giving Count Zinzendorf the right 
hand in token of a solemn purpose to abide 
by the agreement. At that time the con- 
gregation had about three hundred mem- 
bers. The significance of the statutes and 
of the events of the day upon which they 
were adopted is shown in the words of Zin- 
zendorf which he uttered on the 12th of 
May, 1748 : 'This is the day on which, 
twenty-one years ago, it was a matter of 
doubt whether Herrnhut would become 
conformed to the genuine idea of a Church 
of Christ, or whether it would be a new 
assembly of sects, in conformity to the will 
of man. The operations of the Holy Spirit 
produced the former alternative during the 
delivery of a discourse which lasted be- 
tween three and four hours. All were then 
convinced of the necessity of each one 
working out his own salvation with fear 
and trembling, and of discarding all imag- 
inary ideas of reforming the ' Church. 
Words cannot express how much the Sa- 
viour did for the congregation until the 
commencement of winter in that year. The 



I Mp RAVI AN CUSTOMS 35 

whole settlement represented a visible tab- 
ernacle of God among men. Until the 13th 
of August nothing but joy and gladness 
were seen and heard. After that this un- 
common joy subsided and a calmer sabbatic 
period followed." In its main features the 
Brotherly Agreement is the same through- 
out the Brethren's Unity, and forms the 
essential part of the organization of every 
congregation. In other words, all Mora- 
vian congregations hold in common to this 
code of principles and discipline. Among 
other things, the Brotherly Agreement 
pledges all the members of the Church to 
obedience to ecclesiastical authority, par- 
ticipation in public worship, maintenance 
of the church establishment, financial sup- 
port of the legislative and executive au- 
thorities, contribution to benevolent 
causes, adherence to the enactments of the 
General and the Provincial Synods, fellow- 
ship with the children of God in other de- 
nominations, cooperation with other 
Churches, subjection to civil authorities, 
and the faithful endeavor to fulfill their call- 
ing as a living Church of Christ. It recog- 
nizes as true members of the Moravian 



$6 MORAVIAN CUSTOMS 

Church those alone who have accepted 
Christ as their personal Saviour. It 
requires members to deal with each 
other in the spirit of Christian love ; 
urges the bringing up of children in 
the nurture and admonition of the Lord, 
obedience to parents, the regular observ- 
ance of family worship, and, in every way, a 
walk and conversation worthy of confess- 
ors of Christ. In accordance with the prin- 
ciples set forth by this document, individual 
members who become a stumbling-block 
and offense, if incorrigible after repeated 
admonition and reproof, must be excluded 
from the fellowship of the Church. The 
Board of Elders is especially charged with 
the duty of seeing to it that the Brotherly 
Agreement of a congregation is strictly ad- 
hered to and faithfully observed. 

X. WHAT ARE THE THREE DEGREES 
OF CHURCH DISCIPLINE? (i) What is 
meant by discipline ? In common with the 
Ancient Brethren, we understand by the 
word discipline, in its wider sense, a faith- 
ful care of souls by means of public instruc- 
tion and private conversation with individ- 
uals, or the training of individual members 



MORAVIAN CUSTOMS 37 

of the Church for their high calling as fol- 
lowers of the Lord Jesus Christ, which is 
effected by means of the various regula- 
tions and institutions of the Church. In 
the more restricted sense, the word disci- 
pline designates the special corrective 
measures applied for the restoration of err- 
ing members. * (2) What is the object of 
discipline ? The first object is the welfare of 
the Church as a community. The true in- 
terest of the whole must ever be kept in 
view by fostering and maintaining earnest 
Christian life and practice in every congre- 
gation. The second object of discipline is 
the spiritual welfare of the individual mem- 
bers of the Church, who are in danger of 
yielding in one way or another to the temp- 
tations of sin. * (3) What is the first degree 
of discipline? Private reproof and correc- 
tion by the pastor or the Elders. Should 
this fail of the desired effect the second 
degree must be applied by citing delinquents 
into the presence of the Pastor and Elders, 
who are to admonish them faithfully and 
in love. A stubborn refusal to meet the 
Elders forfeits membership at once. When 
in the exercise of this degree of discipline 



38 MORAVIAN CUSTOMS 

immediate reformation is not attained, the 
Board of Elders may exercise the milder 
discipline of suspension from the Holy 
Communion, unless in their estimation the 
offense is so flagrant as to require the appli- 
cation of the third degree of discipline, which 
is exclusion from church-fellowship. This 
degree is applied to such as persist in disre- 
garding established rules, despise all admo- 
nition, exert an injurious influence, and be- 
come seducers of others. * 

XL HOW IS THE MORAVIAN CHURCH 
GOVERNED? The Moravian Church is 
divided into four provinces. These are 
known as the German, comprising the Mo- 
ravian congregations in Germany, Holland, 
and Switzerland, and the Diaspora connec- 
tions in Denmark, Norway, Sweden, Russia 
and France ; the British, to which those in 
Great Britain and Ireland belong; the 
American, North, embracing the churches in 
the northern states of the United States 
and Canada; the American, South, consist- 
ing of the congregations in North Carolina 

*Book of Order of the Moravian Church in 
America, Northern Province. 



MORAVIAN CUSTOMS 39 

and Virginia. Each Province has an eccle- 
siastical organization of its own and man- 
ages its own provincial affairs in accord- 
ance with the principles laid down by the 
Church as a whole. The government of 
each province is vested in its provincial 
synod which elects an Executive Board 
called the Provincial Elders' Conference. 
All portions of the Church bear witness to 
their common historical origin by holding 
the same fundamental truths of our faith, 
and the same principles for the life of the 
Church and the individual members. This 
oneness finds expression in the three un- 
dertakings which the four provinces carry 
on as a common work of the whole Church. 
These are the work of missions among the 
heathen, the work of evangelization in Bo- 
hemia and Moravia, and the work in behalf 
of the lepers in Jerusalem. The govern- 
ment of the Unity, or Church as a whole, in 
all general matters and including the work 
of foreign missions, is vested in the General 
Synod, which meets every six years. The 
General Synod is composed of two mem- 
bers of the German Provincial Board and 
one member each of the British and of the. 



40 MORAVIAN CUSTOMS 

two American Provincial Boards, chosen 
by the respective Boards ; one member each 
of the two West India Provincial Boards, 
and of the Bohemian-Moravian Committee, 
chosen by the respective Boards ; the mem- 
bers of the Mission Board; one bishop from 
each of the four independent Provinces, 
elected by the Provincial Synod ; one mem- 
ber of the Mission Finance Committee 
chosen by the Committee ; the Mission Sec- 
retary in London ; nine delegates each from 
the German and British Provinces and 
from the two American Provinces taken to- 
gether, of the American delegates seven be- 
ing from the Northern Province and two 
from the Southern Province ; one delegate 
from each of the West India Provinces, and 
one delegate from the Moravian Church in 
Austria. All the members of General Sy- 
nod have the same rights and privileges. 
The Mission board, which is composed of 
five brethren, and the Provincial Boards of 
the four self-governing provinces consti- 
tute what is known as "The General Direct- 
ing Board of the Moravian Church." For the 
transaction of business by this Board an 
executive committee has been called into 



MORAVIAN CUSTOMS 4-1 

existence, which consists of the President 
of the General Directing Board, one mem- 
ber of the Mission Board, and one member 
of the German Provincial Board. As a rule 
three nationalities are represented in this 
committee. 

XII. WHAT IS MEANT BY THE DIAS- 
PORA WORK OF THE MORAVIAN 
CHURCH? This is one of the most inter- 
esting works of which modern church his- 
tory knows. It is a mission among the 
State Churches of the Continent of Europe, 
having their evangelization for its object, 
without thereby severing the ecclesiastical 
connection of their members. Fifty-seven 
missionaries are engaged in this work at 
present. Each missionary has a district in 
Which he labors. It is his duty to visit from 
house to house, and to hold meetings for 
prayer and exhortations at stated times. 
The persons visited are divided into two 
classes. The first comprises "the Brethren 
and Sisters of the Diaspora" in general ; 
that is, such as receive the visits of the mis- 
sionary and attend his ordinary meeting. 
The second comprehends the "Societies of 
the Brethren." These consist of persons 



4 2 MORAVIAN CUSTOMS 

who desire to maintain a closer fellowship 
with the Moravian Church, and are formed 
into societies, governed by certain rules, 
and presided over by the missionary. For 
the members of these Societies all the re- 
ligious services peculiar to the Moravian 
Church on the Continent are held. But the 
missionary never administers the sacra- 
ments. These the members of the Socie- 
ties receive in the State Churches to which 
they continue to belong, and in which they 
also attend the regular ministrations of 
the Word. In this manner, Spener's idea of 
little Churches within the Churc'h, has been 
very extensively realized. The name given 
to this circle of awakened souls scattered 
throughout the Protestant Churches of Eu- 
rope is the "Diaspora of the Moravian 
Church!' It came into use in the year 1750, 
and is taken from I. Peter 1:1, according to 
the original Greek : "Peter, an apostle of 
Jesus Christ, to the elect strangers of the 
Diaspora of POntus," etc., that is, "living 

scattered throughout Pontus," etc 

Many districts have regular chapels, or 
prayer-halls for religious services ; in 
others, these meetings are held in private 



MORAVIAN CUSTOMS 43 

houses. The enterprise is supported chiefly 
by the contributions of the Society mem- 
bers themselves, aided by grants made 
from the funds of the German Province. 
The Diaspora numbers about 70,000 per- 
sons. (The Moravian Manual.) 

XIII. WHAT IS THE CHURCH YEAR? 

This is the division of the year by the Chris- 
tian Church into nine principal seasons. * 

* From remote times the Christian Church has 
employed various colors in connection with its 
services at different seasons of the year and on 
certain occasions. These colors are used for vest- 
ments, where such are worn, for ribbons used as 
book-marks, and otherwise. Although this custom 
is not followed in the Moravian Church, it will be 
of interest, to mention the colors most commonly 
used. There are five : White, Red, Green, Violet, 
Black, a. White is used at festivals and seasons such 
as Chistmas, Epiphany, Easter, Harvest Home, 
and the like; at the consecration or dedication of a 
church; at the administration of the rite of bap- 
tism and confirmation ; at the solemnization of 
matrimony; and at the funeral service of a child 
under seven years of age. White signifies joy and 
purity, b. Red is used on the feasts of martyrs. 
It is also employed at Whitsuntide, when it typifies 
the cloven tongues of fire which descended upon 
the disciples. In the former case it typifies the 



44 MORAVIAN CUSTOMS 

Moravians, conforming to the practice of 
the Unitas Fratrum from the beginning, 
follow the course of the Church Year in its 
liturgical order. The principal seasons are 
the following : Advent, Christmas, Epipha- 
ny, Septuagesima, Lent, Easter, Ascension- 
tide, Pentecost or Whitsuntide, and Trinity, 
(i) Advent. This commemorates the first 
and anticipates the second coming of our 
Lord. During this season Moravians dwell 
especially uponthe glad tidings of the Christ- 
mastide, and also upon the doctrine of the 
second coming of Christ in glory. The latter 

blood of martyrs which was shed for Christ, c. 
Green is used after Epiphany, and during the sea- 
son of Trinity, and on all days which are not feasts 
or fasts. Green is employed during the long sum- 
mer months covered by the season of Trinity be- 
cause it is the ordinary color of nature. It also 
signifies the resurrrection. d. Violet is a peniten- 
tial color. It is used during Advent, Septuagesi- 
ma, Lent, and on Ember Days and Rogation Days, 
e. Black is used on Good Friday, All Saints' Day, 
and on funeral occasions. This color signifies 
mourning. Although never officially adopted, the 
colors popularly associated with the Moravian 
Church are Red and White, the former typifying 
the blood of Christ and the latter, His righteous- 
ness and purity. 



MORAVIAN CUSTOMS 45 

thought engages the attention particularly 
on the Second Sunday in Advent. The ad- 
vent season includes four Sundays, and be- 
gins with the Sunday nearest the thirtieth 
of November, whether before or after, con- 
tinuing until Christmas Eve. (2) Christinas. 
This season lasts twelve days : from Christ- 
mas Eve until the Eve of Epiphany. It 
commemorates the birth of Christ. (3) 
Epiphany. The word "epiphany" means 
"manifestation." The season commemor- 
ates the manifestation of Christ to the Gen- 
tiles, as illustrated in the finding of the in- 
fant Saviour at Bethlehem by the wise men. 
The feast is kept on January 6th. The ser- 
vices of the day are usually of a missionary 
character. This season extends from Janu- 
ary 6th to Septuagesima Sunday, and in- 
cludes from one Sunday to six, according 
to the date of Easter. (4) Septuagesima. 
This season is a preparation for Lent. It 
extends from Septuagesima Sunday, which 
is the third Sunday before Lent, until Ash 
Wednesday, and includes three Sundays. 
There being exactly fifty days between the 
Sunday next before Lent and Easter Day 
inclusive, that Sunday is termed Quinqua- 



46 MORAVIAN CUSTOMS 

gesima, i.e., the fiftieth ; and the two imme- 
diately preceding are called from the next 
round numbers, Sexagesima and Septua- 
gesima, i.e., sixtieth and seventieth. Sep- 
tuagesima commemorates Christ's labors 
and sorrows. (5) Lent. The word comes 
from the old Saxon word lenten, meaning 
spring. Lent is a season of penitence com- 
memorating our Lord's fast of forty days, 
His passion, death and burial. It extends 
from Ash Wednesday to Easter Eve, and 
includes six Sundays, which are Feast days, 
and therefore not a part of Lent. The first 
Sunday in Lent is called Invocavit. It is so 
named because the ancient Latin version 
of the Introit * for that day begins with 
that word. The Introit changes with the 
seasons, which explains why the Sundays 
from Quinquagesima to Ascension Day 
bear different names. The Introits are still 
used by several branches of the Church of 
Christ. (6) Easter. This season commem- 
orates Christ's joyful resurrection. It lasts 



* Introit is the term applied to a psalm, or pas- 
sage of Scripture, chanted or read at the beginning 
of the service. 



MORAVIAN CUSTOMS 47 

from Easter Day until Ascension Day. 
Easter Day is always the first Sunday after 
the full moon which happens upon or is 
next after March 21st. If the full moon 
happens upon a Sunday, Easter Day is the 
Sunday after. Great ecclesiastical con- 
troversies raged around the question of the 
actual day to be celebrated. They were 
finally settled by the Council of Nicae, 325 
A.D. The Easter festival corresponds to 
the Passover of the Jews. (7) Ascension- 
tide. This season commemorates the going 
up of Christ into Heaven. It extends from 
Ascension Day or Holy Thursday (the for- 
tieth day after Easter) until Whitsunday. 
(8) Whitsuntide or Pentecost. This season 
commemorates the outpouring of the Holy 
Ghost. It lasts one week, from Whitsun- 
day until Trinity Sunday. Pentecost is 
from the Greek word meaning fifty, Whit- 
sunday being fifty days after Easter Eve, 
which was the Great Sabbath or "High 
Day" of the Passover Week. The name 
Whitsunday is regarded by some as equiva- 
lent to White Sunday, a designation sup- 
posed to have originated in an old custom 
of wearing white garments at Pentecost, 



48 MORAVIAN CUSTOMS 

which was the usual time for the reception 
of members. (9) Trinity. This is the long 
summer season from Trinity Sunday (the 
next after Whitsunday) until Advent, a 
period of from twenty-two to twenty-seven 
weeks, according to the date of Easter. 
Trinity Sunday is observed as a special fes- 
tival in adoration of the Holy Trinity ; 
Father, Son and Holy Ghost. This season 
closes the church year. From Trinity to 
Advent the Sundays are named by number 
in their order after Trinity. The appointed 
lessons * for these Sundays cover the whole 
range of Christian teaching. (10) Why does 
the Christian Year begin zvith the first Sunday 
in Advent? "The Church does not number 
her days or measure her seasons so much 
by the motion of the sun as by the course of 
her Saviour, beginning and pursuing her 
year with Him, who, being the true Sun 
of Righteousness, began at this time to 
rise upon the world, and as the Day-star on 
high to enlighten them that sit in spiritual 
darkness." 

* These lessons are taken from the Pericope, 
which is an arrangement, made by the Ancient 
Church of Christ, of selections from the Epistles 



MORAVIAN CUSTOMS 40 

XIV. HOW DOES THE MORAVIAN 
CHURCH CELEBRATE CHRISTMAS? 

Formerly the custom prevailed throughout 
the Church of having two services on 
Christmas Eve. In the afternoon a love 
feast particularly for children was held. A 
brief address especially appropriate for 
children was delivered on that occasion. 
The choir rendered an anthem and the 
hymn entitled "Morning Star" was sung 
antiphonally by a soloist, the choir and the 
children. Lighted tapers were distributed 
among the children, the minister also re- 
ceiving one. The lights typified the true 
light which light eth every man that cometh 
into the world. The second service of the 
day was likewise a love feast. This time 
the whole congregation joined in the wor- 
ship of the Saviour. After the singing of 
"Silent Night," the minister led in prayer, 
read the lesson and delivered an address on 



and Gospels adapted to the Sundays and festivals 
of the church year. The use of the pericopes is 
retained in the Moravian, and a number of other 
Churches, because the lessons in the course of the 
year touch upon every essential of the Christian 
faith. 

4 



50 MORAVIAN CUSTOMS 

"The Light of the World." A short service 
of song and praise followed, the hymns and 
anthems being sung antiphonally. Lighted 
tapers were again distributed during the 
singing of a hymn bearing on Christ as the 
Light of the World. A few congregations 
still follow this order in slightly modified 
form. In others the principal features of 
the two services are beautifully combined 
in a service held at an early hour in the 
evening on account of the little children. 
Some congregations omit the love feast 
and make the service largely liturgical. In 
this case either the choir or a quartet sings 
"Silent Night," at the beginning of the ser- 
vice. After the address delivered by the 
minister, lights are turned out, and while 
the choir and a soloist sing the antiphon 
"Morning Star," lighted tapers are distrib- 
uted among those present. The effect is 
always beautiful and impressive. On Christ- 
mas Day, it is customary to have a morn- 
ing service with sermon, and, in many con- 
gregations, the Sunday school conducts its 
Christmas celebration with appropriate 
exercises in the evening. The whole 



MORAVIAN CUSTOMS 5 I 

observance of Christmas * seeks to exalt 
the Saviour. 

* A Christmas Putz is found in many Moravian 
homes at Christmastide. "Putz" is a German word 
applied to the decorations with which Moravians 
adorn both church and home at this season of the 
year. A typical Moravian Putz contains the man- 
ger of the Saviour and other scenes which depict 
the eventful night on which Christ was born, as 
for example, the Magi and the Star of the East 
which led them to Bethlehem of Judea. Moss, 
evergreen, laurel and a Christmas tree, its 
branches adorned with festoons of tinsel, wax- 
tapers or electric lights, and gifts for the children, 
form a part of the decorations. A grotto ; a castle 
among the hills with a small lake on which white 
swans are floating; shepherds watching their sheep 
grazing in the fields, and other devices which the 
ingenuity of the artist may call into existence are 
features of the Putz. It is an old custom to close 
one room of the house some days before Christ- 
mas. Xo child is allowed to enter these mysteri- 
ous precincts while the preparations are going on. 
The Putz is usually constructed when the children 
of the house are in bed. They first look upon the 
enchanted scene on Christmas Eve. At that time 
the family gather about the brilliantly illuminated 
tree, a brief service is held and gifts are distrib- 
uted. Where this beautiful custom is still ob- 
served, the Putz is retained for several weeks and 
viewed and admired by a large number of friends 
and visitors. 



5 2 MORAVIAN CUSTOMS 

XV. WHAT SERVICES ARE HELD BY 
MORAVIANS ON NEW YEAR'S EVE? It 

is an old custom to have a short service for 
children during the latter part of the after- 
noon. The address by the minister dwells 
on the significance of the passing years 
from the standpoint of the child. Hymns of 
thanksgiving are sung, and the prayer com- 
bines praise for past mercies with interces- 
sion for the days to come. In the early part 
of the evening, a service is held at which 
the Memorabilia or review of the year, 
from the standpoint of religious interest, is 
read. In some congregations this service 
is followed, after a brief intermission, by a 
love feast. At half-past eleven the closing 
service of the year is held. The order of 
this, as of the other services of the evening, 
is determined by local circumstances. The 
minister delivers an address which con- 
tinues until midnight or a little before, when 
all stand and unite in singing "Now thank 
we all our God," accompanied by the organ, 
and by the trombone choir, if there is one. 
In some congregations the minister's ad- 
dress is interrupted by the musicians and the 
ringing of the church bell at the stroke of 



MORAVIAN CUSTOMS 53 

the midnight hour. This interruption, how- 
ever, is not essential. Many ministers so 
time their discourse that it is concluded a 
few minutes before midnight, this brief 
season being then spent in silent prayer. 
After the hymn has -been sung, the congre- 
gation kneels and the minister leads in a 
prayer of intercession. The texts for New 
Year's Day are then read, a hymn sung and 
the service closed with the benediction. In 
some congregations it is customary to draw 
Scripture texts as watchwords for the con- 
gregation and individual members for the 
new year. This takes place at one of the 
Xew Year's Eve services. Formerly ser- 
vices were held in all Moravian congrega- 
tions on New Year's Day. 

XVI. WHAT IS THE MORAVIAN CUS- 
TOM OF OBSERVING THE PASSION 
WEEK? Services directly introductory to 
the Holy Passion Week are held on the 
Fifth Saturday in Lent, or the Eve of Palm 
Sunday. On this occasion the minister de- 
livers a brief address as a preparation for a 
worthy observance of the entire week. In 
addition to this hymns are sung, appropri- 
ate music is rendered bv the choir, and the 



54 MORAVIAN CUSTOMS 

narrative of our Lord's sabbath rest in 
Bethany is read, as the lesson for the day, 
from the Passion Week Manual. This 
"Manual" is a little book containing an ex- 
tract from the Harmony of the Gospels, and 
gives the last dicourses and acts of the 
Saviour, together with the history of His 
sufferings, death, resurrection and ascen- 
sion. The several portions are read in 
daily services during the Passion Week, at 
Easter and on Ascension Day. Most Mo- 
ravians provide themselves with a "Man- 
ual" and at the services follow the minister 
as he reads from it "The Acts of the Day." 
On Palm Sunday morning a confirmation 
service is held, and in the evening a short 
address on the theme suggested by the Tri- 
umphal Entry of our Lord is delivered, af- 
ter which the history of the day is read as a 
lesson. This reading, as that at the other 
meetings of the week, is interspersed with 
the singing of hymns, usually printed on 
leaflets. At certain intervals the choir 
sings the stanza of a hymn, or some other 
production which is in harmony with the 
spirit of the occasion. On Palm Sunday 
evening the antiphon entitled "Hosanna" 



MORAVIAN CUSTOMS 55 

is sung by the children of the congregation 
or the choir. The subsequent words and 
acts of Jesus to the institution of the Lord's 
Supper are read in sections as the lessons 
for Monday, Tuesday and Wednesday. In 
some congregations a special service pre- 
paratory to the celebration of the Holy 
Communion is combined with the lesson on 
Wednesday evening. 

In a few of the older congregations two 
reading services are held on Maundy 
Thursday * afternoon, the first beginning 
at two-thirty o'clock. During the reading 
of the account of the institution of the 
Lord's Supper and the reading of the High 
Priestly Prayer, the congregation stands. 
In the evening the Holy Communion is 
celebrated. Where no services are held in 
the afternoon of Maundy Thursday, the 
reading of the lessons is divided between 
the service on Wednesday evening and one 



* Maundy-Thursday is said to be so called from 
the first word of the Latin version of Jesus' mes- 
sage to His disciples : Mandatum novum do no- 
bis, i.e., "A new commandment I give unto you." 
It therefore means "Commandment Thursday." 



56 MORAVIAN CUSTOMS 

held immediately before the Holy Com- 
munion on the following day. 

On Good Friday the lesson for the day, 
embracing the history of the time from the 
final trial of our Lord before the Sanhedrin, 
in the morning, to the burial of His body in 
the evening, is read in three sections ; the 
first in the morning, the second in the af- 
ternoon, and the third in the evening. 
These sections are divided in such a way 
that the chief stages, His crucifixion "at the 
sixth hour," His death "at the ninth hour," 
and His burial near sunset, are successively 
contemplated near the time of day at which 
they occurred. The afternoon service is so 
timed that the reading of the solemn narra- 
tive referring to the Saviour's death shall 
occur at three o'clock. As the congrega- 
tion pauses for silent prayer it is a custom 
in many congregations to toll the church 
bell. The evening service, which commem- 
orates the burial of our Lord, is largely li- 
turgical. It is an old custom to have two 
services on the Great Sabbath, the last day 
of Passion Week. Where this is observed, 
a love feast, which was formerly for com- 
municants alone, is held in the afternoon. 



MORAVIAN CUSTOMS 57 

The evening service is in the nature of an 
Easter Eve vigil. The theme of both ser- 
vices is the comfort of believers in Christ's 
rest in the grave, and in the hope of the 
resurrection. 

XVII. WHAT ARE SOME DISTINC- 
TIVE FEATURES OF A MORAVIAN 
CELEBRATION OF EASTER?* In those 
congregations which have a trombone 
choir, the trombonists meet at the church 
soon after midnight of Easter Eve. Begin- 
ning at the church they play chorales at dif- 
ferent points in the community, thus an- 
nouncing with strains of music the resur- 
rection of the Lord. The round of these 

* Some people wonder why the cross should be 
a favorite Easter decoration. They feel that it is 
not in harmony with the spirit of the Resurrection 
Day. Before our Lord was crucified, the cross 
was an ensign of shame. By His Death and 
Resurrection it became a standard of victory and 
rejoicing. The white cross on Easter Day re- 
minds us of the triumph and the joy occasioned 
by the glorious fact that Jesus rose from the tomb, 
thereby conquering death and the grave, and mak- 
ing it possible for the believer to rise from the 
dead with a body no longer subject to weakness 
and decay. 



5S MORAVIAN CUSTOMS 

visits is so regulated that the trombonists 
return to the church in time to announce 
the early service. This beautiful custom 
has come down to us from the early days of 
the Church at Herrnhut. The early service, 
which is liturgical in character, is opened 
before sunrise, in the church, and concluded 
at the place of burial, weather permitting. 
Here the worshipful congregation is re- 
minded by the rising of the Sun, of the Sun 
of Righteousness which arose in the long 
ago with healing in His wings. In memory 
of the resurrection morn, when the devout 
women and the disciples went to the tomb 
of the risen Lord, all assemble reverently 
around the graves of the departed, and pray 
to be kept in everlasting fellowship with the 
Church Triumphant, giving glory to Him 
Who is the Resurrection and the Life. This 
service, hallowed by many tender associa- 
tions, is one of the most impressive of the 
whole year. It is always largely attended 
by Moravians and others. Later in the 
morning, the congregation assembles in the 
church for the second service of the day. 
At this time there is special music by the 
choir and a sermon appropriate to the day. 



MORAVIAN CUSTOMS 59 

In the evening, the history of the day is 
read from the Passion Week Manual in 
some congregations. This is followed by a 
joyful Easter liturgy. 

XVIII. HOW DID CERTAIN DAYS OF 
THE CHURCH YEAR DERIVE THEIR 

NAME? (i) Candlemas. This feast now 
no longer observed in the Moravian 
Church, is also called "The Purification." 
It commemorates the presentation of 
Christ in the Temple for the purpose of ob- 
taining the ceremonial purification required 
under the law. It is called Candlemas from 
an ancient custom, at the celebration of the 
festival, of carrying lighted tapers or 
candles in remembrance of our Saviour 
having been declared by Simeon to be "a 
light to lighten the Gentiles." Candlemas 
is celebrated forty days after the Nativity, 
or February 2nd. (2) Shrove Tuesday. 
This is the day before Ash Wednesday. It 
is so called because on that day everybody 
used to go to the priest to make his confes- 
sion before commencing Lent, i.e., to be 
shrived, shriven, or shrove. "Shrive" 
means to receive absolution upon confes- 
sion of sin. This day, however, does not 



60 MORAVIAN CUSTOMS 

figure in the Moravian observance of the 
Church Year. (3) Ash Wednesday. This 
clay is so called from the ancient custom of 
sprinkling ashes on the head as an emblem 
of penitential humiliation. On this day 
special services are held in the Moravian 
Church preparatory to the Lenten Com- 
munion. (4) The Great Sabbath. This day, 
which is the last day of Lent, is also called 
Holy Saturday and Easter Eve. The name 
Great Sabbath is derived from the fact that 
on this day our Lord's body rested in the 
tomb. (5) Palm Sunday. Other names for 
this day are "Branch Sunday," and "Wil- 
low Sunday." It derives its name from the 
branches of palm trees strewn in our Savi- 
our's way when He entered Jerusalem. (6) 
Easter Day. The term Easter was first used 
when Christianity was introduced among 
the Saxons, and is traced to Eostre, a Sax- 
on goddess, whose festival was celebrated 
annually in the spring. (7) Michaelmas. 
The festival of St. Michael and All Angels 
used to be celebrated on September 29th. 
It was instituted in the Church at an early 
day to celebrate the ministry of the holy 
angels to God's children on earth, (Heb. 



MORAVIAN CUSTOMS 6 1 

I 114,) and particularly the function of the 
Archangel Michael, as type and leader of 
the universal struggle against the satanic 
power (Rev. 12 7), in which the Church 
Militant is involved. It was the custom of 
the Moravian Church to make the festival 
of the Angels a day of prayer and covenant- 
ing on the part of those who labor among 
the children and youth of the Church. The 
ground for this custom was the association 
of those who have the care of Christ's little 
ones with the supposed ministry of guar- 
dian angels. (8) All Saints' Day. The festi- 
val of this day is held on November 1st. It 
is in commemoration of all the saints of the 
Church, known or unknown. Originating 
in the fourth century of the Christian era, 
it was at first celebrated on the first Sunday 
after Pentecost, but in the ninth century it 
was transferred to November 1st. For- 
merly the festival of All Saints was also 
called All-Hallowmas, and the Eve of the 
festival All-Hallows Eve. The wild sports 
of some people on All Hallows or Hallow- 
e'en originated in the following manner. On 
November 1st the heathen had "All* Spirits' 
Day." All spirits, good and evil, were 



62 MORAVIAN CUSTOMS 

thought to be on earth that night. Witches 
and fairies visited homes and played tricks. 
When these pagans were converted to 
Christianity, the Church thought by putting 
the two holy days, All Saints' Day and All 
Spirits' Day, together, they would make it 
easier for the former heathen to be good 
Christians. At first good Christians cele- 
brated the evening of October 31st in a 
Christian way. Those who were not so 
good celebrated it in their old pagan man- 
ner. Soon the pagan celebration swallowed 
up the Christian observance, leaving only 
its name. This explains why in our day 
many choose the pagan celebration of an 
evening that bears a Christian name and 
should be kept holy. A worthy observance 
of All Saints' Day brings to remembrance 
"the noble army of martyrs," and devotes 
itself to comforting thoughts of all the 
sainted dead. In the Moravian Church All 
Souls' Day, which is celebrated on Novem- 
ber 2nd, is associated with All Saints' Day. 

XIX. WHAT ARE THE MEMORIAL 
DAYS OF THE MORAVIAN CHURCH? 

These are the anniversaries of certain of the 
most important events in the early history 



MORAVIAN CUSTOMS 6$ 

of the Church. They are the following : 
January ip, Commencement of the mission 
among the heathen in Greenland, in the 
year 1733. The day marks the departure 
from Herrnhut of Matthew Stach, Chris- 
tian Stach and Christian David, the first 
Moravian missionaries in the arctic 
regions ; March 1. This day commemor- 
ates the beginning of the Brethren's Church 
on the barony of Lititz, in Bohemia, in 
1457; May 12, a triple memorial day com- 
memorating the anniversary of the laying 
of the corner-stone of the first public edi- 
fice x or place of worship at Herrnhut in 
the year 1724; the unanimous adoption of 
the forty-two statutes called "The Brother- 
ly Agreement of the Brethren from Bo- 
hemia and Moravia, and sundry other 
Brethren at Herrnhut, to walk according to 
apostolic rule," the first definite steps taken 
toward the reorganization of the Unitas 
Fratrum, in 1727; and the passage of an 

1 The historical significance of the event lies in 
the fact that in this house the Church had its first 
visible center after the destruction, in 1656, of its 
last rallying-place at Lissa, in Poland. (Bethle- 
hem Handbook.) 



64 MORAVIAN CUSTOMS 

Act of Parliament of Great Britain* recog- 
nizing the Unitas Fratrum, or Moravian 
Church, as an ancient Episcopal Church 
with doctrines differing in no essential 
point from the Thirty-nine Articles of the 
Church of England, and conferring upon it, 

*The restoration of the Church, thus recog- 
nized, was completed in 1735, when David Nitsch- 
mann, a Moravian emigrant, one of the Elders of 
the new congregation at Herrnhut, a foremost 
mover in the introduction of the ancient consti- 
tution and discipline of the Church with necessary 
modifications, one of the first two missionaries of 
the Church to the heathen, and the founder of the 
Congregation at Bethlehem, was consecrated a 
Bishop by Jablonsky with the concurrence of his 
colleague Sitkovius, (the last surviving bishops of 
the Unitas Fraturm) and through this, a regular 
ministry was established in the congregation 
which up to that time had been served by the Lu- 
theran parish minister of Berthelsdorf. The im- 
portance of the Anglican recognition lay in the 
free course which it gave to the evangelistic work 
of the Church in regions subject to the English 
crown, and particularly in the North American 
colonies, at a period when such an ecclesiastical 
status seemed to be most needed, and it was there- 
fore received as a reassuring sign from the Lord in 
a time of insecurity and uncertainty. (The Hand- 
book.) 



MORAVIAN CUSTOMS 65 

as such, distinct rights and privileges in all 
British dominions, in 1749; June 17, begin- 
ning of the settlement called Herrnhut, in 
1722 ; July 6, Martyrdom of John Hus, the 
Bohemian Reformer and Forerunner of the 
Unitas Fratrum, who was burned at the 
stake by the order of the Council of Con- 
stance, in 141 5 ; August 15, commemorating 
the extraordinarily blessed celebration of 
the Holy Communion at Berthelsdorf, in 
1727, whereby the new covenant of love and 
peace between the members of the congre- 
gation, entered into by the signing of the 
Statutes on May 12th, was sealed. There 
was a wonderful outpouring of the Holy 
Spirit so that the day has been called "The 
Moravian Pentecost," and "The Spiritual 
Birthday of the Renewed Moravian 
Church." That the children of the congre- 
gation shared in the fruits of the revival 
became strikingly manifest four days later 
when they, too, were filled with the Spirit 
of God "and began to speak with other 
tongues." In the commemoration of this 
revival among the children of 1727 the 
Children's Festival is celebrated, August 17, 
or on the Sunday following that day; 
5 



66 MORAVIAN CUSTOMS 

August 21, the beginning of Moravian mis- 
sions to the heathen, i.e., to the negro slaves 
on the island of St. Thomas, West Indies, in 
1732; September 16. A memorial day par- 
ticularly for the ministers and others in the 
distinctive service of the Moravian Church. 
It commemorates the abolition of the office 
of Chief Elder in the Church by the Synodi- 
cal Conference assembled in London, in 
the year 1741. Since then Jesus Christ has 
been regarded as the Chief Shepherd and 
Head of the Church, as the One alone 
worthy to be our Chief Elder. "The results 
of that experience abide in three charac- 
teristics of the Moravian Church: 1. The 
special emphasis laid upon the direct rela- 
tion of the living, exalted Saviour to His 
Church on earth. 2. The principle that no 
individual human leadership shall be toler- 
ated, and that all government, from that 
of the Unity down to that of single congre- 
gations, shall be conferential. 3. The idea 
of brotherhood in service under Christ, the 
one Head and Master, attached to all eccle- 
siastical offices of every grade and name." 
On September 16, Moravian ministers come 
together in groups and celebrate "The Cup 



MORAVIAN CUSTOMS 67 

of Covenant" This service consists mainly 
of singing hymns of consecration, and of 
heart-searching. A brief address is given 
by the presiding brother and remarks may 
be made by others. Several prayers are 
offered and then, during the singing of a 
covenant hymn, a cup of wine, which is not 
consecrated, is passed from hand to hand, 
all present partaking. The right hand of 
fellowship is given as a pledge of unshaken 
fidelity to Christ as the Chief Elder and of 
fraternal regard toward one another. 
November ij. This day commemorates a 
powerful experience in the Church follow- 
ing a formal announcement to all the con- 
gregations of the abolition of the office of 
Chief Elder by the London Synod in Sep- 
tember, and of the choice of Jesus only as 
the Chief Shepherd and Head of the 
Church, with its attendant blessings. The 
Moravian Church regards the relation of 
the Saviour to His Church on earth as a 
supreme pastoral relation of the Chief 
Shepherd to the flock which He purchased 
with His own blood. The celebration of the 
Thirteenth of November, like that of the 
Thirteenth of August, is one of the most 



68 MORAVIAN CUSTOMS 

important Moravian festival days of the 
year. These Memorial Days, which are 
celebrated as festivals, are generally ob- 
served on the nearest Sunday, if they fall 
on a week-day. 

XX. WHAT IS THE SIGNIFICANCE 
OF THE MORAVIAN LOVE FEAST? 

Love Feasts originated, in the first gather- 
ings of the Christians after Pentecost. The 
early believers met and broke bread to- 
gether in fellowship, thereby signifying 
their union and equality, fulfilling the law 
of Christ toward the poor, and cherishing 
the remembrance of His last supper with 
His disciples. These meals of the church 
family were associated with the celebration 
of the Lord's Supper. They were called 
Agapae, the Greek word for love. The 
epistle of Jude, twelfth verse, refers to them 
as "love feasts." Gradually the love feasts 
lost their devotional character. The rich 
converted them into sumptuous banquets, 
the poor became the recipients of mere 
perfunctory alms, and in some places the 
associations of old heathen festivals were 
connected with them. Having degenerated 
to such an extent that the apostolic idea 



MORAVIAN CUSTOMS 69 

was practically lost, the Church at first 
forbade them in connection with the Lord's 
Supper, and toward the end of the fourth 
century repudiated them altogether. 

The Love Feast of apostolic times was 
resuscitated in its primitive simplicity by 
the Moravian Church, in 1727. After the 
memorable celebration of the Holy Com- 
munion on the thirteenth of August, the 
humble members of the congregation gath- 
ered in little groups here and there, and 
talked over the great spiritual blessing 
which they had experienced. They were 
now unspeakably rich in grace, but ex- 
tremely poor in this world's goods. Count 
Zinzendorf was moved to send them food 
for the day from his own home. In this 
way the table was spread in every humble 
dwelling, and all who happened to be to- 
gether partook of the meal as one family, 
mingling their grateful worship with the 
repast. This incident brought to Zinzen- 
dorf's mind the primitive Agapac, and sug- 
gested to him a method of blending religion 
with the daily routine of the people. 

The late Bishop Levering left us the fol- 
lowing interesting information : "The cus- 



70 MORAVIAN CUSTOMS 

torn which thus spontaneously arose was 
fostered, and gradually the love feast, now 
in quite unrestrained and impromptu 
shape, and then in more elaborate and cere- 
monious character, grew to be a distinct 
feature of Moravian life in the German and 
English settlements of the Church. It was 
introduced wherever new settlements or 
missions were founded, and became a 
prominent element of Moravian ritual. 
Wherever its fullest liturgical development 
exists, it is a service of solemn dignity in 
which the finest order of Moravian Church 
hymnology and stately music may be heard, 
but without any surrender of the primi- 
tive simplicity of its central idea, if the heart 
and understanding of the participants enter 
into the service. 

"The details of the love feast are not uni- 
form throughout the Moravian Church. 
As a general thing, however, it is simply a 
service of song opened with prayer, but 
without an address, for the Moravian 
Church recognizes the possibility of find- 
ing spiritual edification in other ways than 
listening to a man talking. In the course 
of the service the materials used for the 



MORAVIAN CUSTOMS 7 1 

love feast are quietly and decorously 
brought in by the servitors and distributed 
to the congregation and usually all partake 
together while music is being rendered by 
the choir, or, for example, on missionary 
occasions, reports or letters are read or an 
address is delivered. Where the best order 
prevails this symbolical breaking of bread 
in fellowship is disposed of so briefly and 
quietly that it constitutes a mere passing 
incident of the service. The nature of the 
material selected for this purpose is quite 
insignificant, being dependent upon con- 
venience or preference or upon the custom 
established in different localities. Not only 
the true motive of the occasion, but good 
taste and a cultured sense of propriety de- 
mand strict plainness and simplicity in the 
nature and form of the articles used. While 
these are sufficiently substantial to consti- 
tute an actual light repast, and should 
therefore be of a quality which will not give 
occasion for adverse comment, no well-bred 
person gives any thought to the matter of 
quality, or makes the materials the subject 
of discussion. 

"There are five classes of Moravian love 



72 MORAVIAN CUSTOMS 

feasts. They are the following: I. General 
love feasts for the entire congregation, old 
and young, as one spiritual household. 2. 
Choir love feasts held by the several divi- 
sions of the congregation, called in the old 
time phraseology of 'the Church, 'choirs,' to 
symbolize the special covenant fellowship 
of each. 3. Children's love feasts which make 
conspicuous the thought of the claim of the 
little ones to share in all the provisions of 
the Lord's house. 4. Workers' love feasts, 
signifying the fellowship of service under 
Christ the Head, participated in at various 
times by those engaged in different ways in 
church service. Missionary love feasts be- 
long to this class. 5. Communion love feasts, 
preceding the celebration of the Lord's 
Supper, and participated in exclusively by 
communicant members. This class of love 
feasts sets forth the highest conception 
associated with this custom of the Apostolic 
Church." 

Therefore the Moravian love feast * is in- 

* The little white caps worn in some congrega- 
tions by the women who serve at love feasts, by 
female candidates for confirmation, and by mem- 
bers of the church choir on certain occasions, are 



MORAVIAN CUSTOMS 73 

tended to set forth by a simple meal, of 
which all partake in common, that there is 
no respect of persons before the Lord, and 
that all believers are one in Christ, united 
among themselves by the closest bonds of 
Christian love. The love feast also gives 
fitting expression to the family-tie which 
unites us as brethren and sisters in our 
common love to the Saviour. 

XXI. WHY IS THE CHILDREN'S FES- 
TIVAL CONCLUDED UNDER THE 
OPEN SKY? The Children's Festival 
commemorates the spiritual awakening 
among the boys and girls at Herrnhut and 

a reminder of former days when Moravian women 
wore a uniform head-dress called "Haube," with 
ribbons of different colors distinguishing the choir 
divisions. These colors are the following : Blue 
for married women; White for widows; Pink 
for single women ; Dark-red for young girls ; and 
Light-red for children. The custom of wearing 
the Haube was brought from Moravia where 
women still appear with kerchiefs or little shawls 
or caps on their head. This was the head-dress 
of the female emigrants from Moravia who settled 
at Herrnhut. In the course of time one style of 
Haube was adopted, and even the female mem- 
bers of Count Zinzendorf's family wore it. 



74 MORAVIAN CUSTOMS 

Berthelsdorf, in 1727. Susanna Kuehnel, 
an eleven-year-old girl, was the first of the 
children to obtain a clear assurance of sal- 
vation. Her conversion came after spend- 
ing whole days and nights in prayer. Filled 
.with the Spirit of God, she spoke to her 
companions with such fervor about the 
saving power of Jesus that they, too, gave 
their lives to the Saviour. 

Near Susanna Kue'hnel's home was a 
house in which about ten boys or orphans 
lived under the care of a godly teacher or 
superintendent. At the time she was un- 
der conviction she used to kneel under the 
trees in her father's garden, particularly in 
the evening and at night, and pray earnestly 
for salvation. The boys nearby could not 
help but hear her fervent petitions and their 
hearts were deeply moved. Instead of go- 
ing to bed at the usual hour, by special per- 
mission, they went into the fields and 
woods, where they prostrated themselves 
before the Lord, and implored Him to save 
them from their sins. Frequently, when on 
the point of returning to the house, most of 
them would again seek a retired place, and 



MORAVIAN CUSTOMS 75 

either singly or two together, kneel down 
and pray. 

The work of grace spread among the 
children and all felt a powerful impulse to 
prayer. Hours were spent by the girls on 
the Hutberg, a hill nearby, in praying and 
in singing. Meanwhile similar open-air 
prayer-meetings were held by the boys in 
other places. Several of the girls' meetings 
lasted until one o'clock in the morning. It 
is in commemoration of these prayer meet- 
ings held in the fields and woods by the 
spirit-filled children of 1727 that Moravians 
to-day conclude, if possible, or weather 
permitting, the children's festival under the 
open sky. 

XXII. WHY DOES THE MORAVIAN 
MINISTER WEAR A SURPLICE ON CER- 
TAIN OCCASIONS? The loose white 
garment, with full sleeves, which the Mo- 
ravian minister wears when he performs 
certain functions is called the surplice. It 
was introduced in the Renewed Brethren's 
Church at the suggestion of Count Zinzen- 
dorf. His thought was that the white gar- 
ment should remind the brethren of the 
white robes which according to Revelation 



76 MORAVIAN CUSTOMS 

7:9-13 the redeemed shall wear when they 
stand in the presence of the Lamb by whose 
blood they are cleansed. The surplice was 
worn for the first time in the Renewed 
Brethren's Church at the celebration of the 
Holy Communion in connection with the 
Single Brethren's Festival at Herrnhaag, on 
May 2, 1748. This celebration was so im- 
pressive that it was decided that the officiat- 
ing ministers should wear the surplice at 
the communion service of the entire con- 
gregation. To symbolize that it was only 
through the blood of Christ that they were 
entitled to wear the white robes, they em- 
ployed a red girdle. In 1749 the surplice 
was introduced in Herrnhut. The General 
Synod of 1769 decided that the red girdle 
should no longer be used, and since that 
time the white belt has been substituted. 

The surplice symbolizes the Saviour's 
righteousness. When it is worn by the 
officiating minister it indicates that he is 
serving in a specific sense as the represen- 
tative of our Lord, and that in the function 
being performed the blessing must come di- 
rectly from God. This applies pre-eminent- 
ly to the administration of the Sacraments 



MORAVIAN CUSTOMS 77 

and in services connected with them. There- 
fore the surplice is worn at the administra- 
tion of the rite of Baptism ; of the sacra- 
ment of the Lord's Supper ; and of the rite 
of Confirmation and of Ordination. It is 
worn at Confirmation because this rite ad- 
mits the candidate to the Holy Com- 
munion, and at Ordination because the rite 
imparts the authority to administer the Sac- 
raments. The surplice may be used at the 
solemnization of Matrimony, not because 
Matrimony is a sacrament, but because the 
minister may solemnize it only as an or- 
dained servant of Christ, and may consum- 
mate the union only in the name of the 
Lord. 

XXIII, WHY DO MORAVIANS NEVER 
SPEAK OF THE COMMUNION TABLE 
AS THE ALTAR? The word "altar" in 
the sense of a piece of church furniture does 
not occur in the New Testament. That 
from which the Lord's Supper was dis- 
pensed in the early Church was originally 
called "the table of the Lord," which was 
nothing more than a common wooden 
table. At a later time the offerings of the 
congregation, consisting of bread and wine, 



7§ MORAVIAN CUSTOMS 

came to be considered as oblations, and the 
table of the Lord began to be called altar. 
As early as the third century the altar be- 
came the receptacle for the bones of mar- 
tyrs and other relics. It was then com- 
monly built of stone in the form of a sepul- 
chral mount. After a time the belief arose 
that the relics of the saints had a miracu- 
lous efficacy. As the worship of saints in- 
creased and relics multiplied, additional al- 
tars were built for their accommodation. 
These altars were placed in various parts 
of the church and consecrated to the par- 
ticular saints whose bones they were sup- 
posed to contain. Because of these abuses, 
in many of the Churches the altar was abol- 
ished at the time of the Reformation, while 
in others, it was merely transformed. At 
first the very name was rejected. The Re- 
formers went back to the simple New Tes- 
tament designation of "Lord's Table." In 
many Churches in which the altar was at 
first abolished, it was later restored. The 
Moravian Church excludes the very name, 
not merely because of the abuses formerly 
connected with the altar, but because of its 
conception of the Lord's Supper. It does 



MORAVIAN CUSTOMS 79 

not regard this sacrament as a sacrifice. 
Therefore Moravians always speak of "The 
Lord's Table," or simply "The Communion 
Table," which is the more usual designation 
employed by them. 

XXIV. HOW DID THE MORAVIAN 
TEXT BOOK ORIGINATE? The origi- 
nal members of the Renewed Church, 
which had its spiritual birth at Herrnhut, 
Saxony, in August, 1727, felt the need of 
having a Scripture text as a guide for their 
daily devotions and conduct. To supply 
this need Count Zinzendorf selected a suit- 
able text for each day. That the watchword 
might be more readily understood by the 
people he added to it an interpretative 
stanza of a familiar hymn or one composed 
by himself for the purpose. The text was 
announced at the song service in the even- 
ing, and next morning it was made known 
in every house at Herrnhut. It was not un- 
til 1732 that a series of "Watchwords" was 
printed in advance for the whole year. Un- 
til the time of his death in the year 1760, 
Zinzendorf selected the texts and hymn- 
verses. One of his last labors was the se- 



80 MORAVIAN CUSTOMS 

lection made for the year following his de- 
parture. After Zinzendorf's death the 
choice of texts devolved on the newly con- 
stituted Governing Board of the Church. 
The little book was now given the title and 
form which it bears at the present day. Two 
daily texts of Scripture were selected. The 
watchword was drawn from a collection of 
about two thousand Old Testament texts, 
while the doctrinal text was taken from the 
New Testament, so that in one year the 
Gospels, the Acts and the Book of Reve- 
lation were represented, in the subsequent 
year the Epistles, and in the third year all 
the books of the New Testament. At the 
present day the Executive Board of the 
German Province, which has its seat at 
Herrnhut, selects the texts for the little 
book. In many Moravian homes the daily 
texts and Scripture lessons appointed for 
the day are read either before or after 
breakfast, after which the head of the fam- 
ily leads in prayer. It is also a Moravian 
custom to have the Birthday Book within 
reach at the morning meal. In this book 
are recorded the names of friends and rela- 
tives, with the date of birth and other items 



MORA VI AX CUSTOMS ol 

of interest. If this record indicates a birth- 
day anniversary, * announcement is made 
and the friend is remembered in the prayers 

* Formerly Moravians regarded the birthday 
anniversary as an event of great importance. On 
that occasion friends would call in large numbers 
to offer their best wishes and congratulations. 
Light refreshments were served. As a rule, these 
consisted of buns or sugar-cake and coffee. These 
refreshments, however, were not reserved for 
birthday anniversaries alone. They also consti- 
tuted a light afternoon meal which was an every 
day occurrence in a Moravian home. This meal 
was known as "the vesper." In Bethlehem. Penn- 
sylvania, and vicinity, Moravian ministers still 
have birthday vespers. A few days before the 
anniversary of his birth, the minister sends a sim- 
ple announcement to his brethren in the ministry 
within easy reach, and usually all present them- 
selves at the appointed hour for the joyful cele- 
bration. Only those fail to respond who are un- 
avoidably prevented from coming. The hours 
from three to five in the afternoon are spent in 
social intercourse, and frequently in an informal 
discussion of church affairs. Sugar cake and 
coffee are served. Other things are sometimes 
added, but the refreshments are always simple. A 
pleasant feature of these vespers is the benedictory 
verse which is sung for the minister whose birth- 
day is being celebrated. 
6 



62 MORAVIAN CUSTOMS 

of the family-circle. The religious devo- 
tions of devout Moravians, however, are 
not limited to the breakfast table. The 
blessing of the Lord is invoked upon every 
meal of which they partake. Formerly the 
beautiful custom, which has not entirely 
disappeared, prevailed among Moravians 
of singing the verse of an appropriate hymn 
at every meal, all joining in the singing. 

XXV. WHAT PLACE HAS MUSIC IN 
THE MORAVIAN CHURCH? From the 
earliest period in the history of the Church 
music has been an essential part of Mora- 
vian life and worship. Singing has always 
been characteristic of the Brethren. It was 
one of the charges brought against John 
Hus that he endeavored to seduce the 
people by translating his doctrines into 
song. The Brethren employed some of 
the old Gregorian tunes, but they also 
made use of popular airs which they 
adapted to their hymns so that the people 
might be drawn to the truth by the familiar 
strains. 

That the hymns of the Brethren made a 
deep impression upon those outside of 
their communion is evident. The poet 



MORAVIAN CUSTOMS 8$ 

Herder said : J 'The hymns of the Bohemian 
Brethren are instinct with a simplicity and 
devotion, with a fervor and a spirit of 
brotherly love, which we must not hope to 
imitate." Lasitius, the historian, describes 
the impression which their singing made 
upon him, by applying to himself the words 
of St. Paul when he wrote to the Corin- 
thians : "And so he will fall down on his 
face and worship God, declaring that God 
is in you indeed." An eminent writer in 
dedicating his exposition of the Psalms to 
one of the Brethren gives expression to the 
following sentiments : "Your churches sur- 
pass all others in singing. For where else 
are songs of praise, of thanksgiving, of 
prayer and instruction so often heard? 
Where is there better singing? Your 
churches sing what you teach, and many of 
the hymns are real homilies. Another ad- 
vantage which your churches enjoy is this, 
the whole congregation sings and thus 
takes part in the worship of God." The 
singing of the Ancient Brethren was led by 
a precentor. There was no instrumental 
accompaniment. Their hymns were not 



84 MORAVIAN CUSTOMS 

only sung in church but in the homes of 
peasant and noble. 

It was from this stock of music-loving 
Brethren that the early settlers of Herrn- 
hut sprung. Among the immigrants of 
1722 was a peasant boy named Tobias 
Frederick, who at an early age attracted 
wide attention by his musical genius. Af- 
ter extensive travels he was appointed to 
the directorship of the sacred music at 
Herrnhut. He was among those who first 
promoted and gave form to Moravian 
Church music. In the extravagant words 
of a certain writer, Frederick raised the 
character of the music of the Moravians 
"to that standard of purity and harmony, 
in all its combinations, which render its 
approach to the ideal of an angelic choir as 
near as can be conceived." 

As in the Ancient Brethren's Church, 
music was a vital part of Moravian life and 
worship at Herrnhut. To the Brethren re- 
ligion meant life, and music was identified 
with their religion. Therefore every day 
and every pursuit had its sacred lyric. 
When a Moravian of former times went on 
a journey, he had his "travelling hymns," 



MORAVIAN CUSTOMS 85 

These he sang in the solitude of his cham- 
ber before he retired at night or when he 
arose in the morning. They also helped to 
make his journey pleasant. The mother 
soothed her child with the familiar "cradle 
hymns." "Spinning hymns" lightened the 
labor at the spinning-wheel. Therefore 
music or song crowned the life and work of 
old and young. Although the majority of 
their hymn-tunes and the greater part of 
the music which they performed were not 
original, they so inspired this music with 
their distinctive Moravian spirit that it 
seems peculiarly their own. 

When the Moravians came to America 
they brought with them their musical cul- 
ture, and to this day the love of good music 
is characteristic of their descendants. What 
was said of the churches of the Ancient 
Brethren may also be said with truth of 
the singing of many Moravian congrega- 
tions to-day. In some of the older congre- 
gations, a full and well-balanced orchestra 
accompanies the choir of the church in its 
rendition of classic anthems, on certain fes- 
tival occasions. A gratifying evidence of 
Moravian musical culture mav be found in 



86 MORAVIAN CUSTOMS 

the fact that Haydn's oratorio, "The Cre- 
ation," was rendered for the first time in 
America by the Moravians of Bethlehem, 
in 1811. It was this same culture which 
inspired and made possible the production 
of Bach's most elaborate and difficult com- 
position, the "Mass in B Minor," in the 
Bethlehem Moravian Church, in March, 
1900. This was the first complete produc- 
tion of the "Mass" in America. , 

XXVI. WHEN DID THE HYMN BOOK 
OF THE MORAVIAN CHURCH COME 
INTO EXISTENCE? The Unitas Fra- 
trum enjoys the distinction of having been 
the first Church to put a hymn book into 
the hands of the people. The first edition 
bears the date of 1501. A single copy of 
that edition is preserved in the library of 
the modern University of Prague. It ap- 
peared in the Bohemian language, at Jung- 
bunzlau, in Bohemia, and contains versions 
of old Latin hymns, together with many 
original compositions by John Hus, Bishop 
Luke of Prague, and others. Luke was its 
editor. In 1531 a German hymn book was 
published. This was followed by one in the 
Polish language, in 1554. All these collec- 



MORAVIAN CUSTOMS 87 

tions were subsequently revised and en- 
larged, in which form they remained until 
the overthrow of the Ancient Unitas Fra- 
trum about the middle of the seventeenth 
century. The tunes printed in full at the 
head of each hymn, were partly Gregorian, 
partly borrowed from Germany, and partly 
original. Many of the tunes were popular 
melodies adapted to the uses of the sanc- 
tuary., The hymns of the Brethren exerted 
a great influence in church and country. 
They were not only used in connection with 
public worship, but familiarly sung in the 
homes of nobles and peasants. Thousands 
of people found salvation in Christ through 
the power of these hymns. Unfortunately 
most of the ancient collections were de- 
stroyed in the Bohemian Counter-reforma- 
tion. 

The first hymn book published by the 
Renewed Moravian Church appeared in 
the year 1735. This was followed by the 
one generally known as the "London 
Hymn Book'' which was issued in two 
parts, the first in 1753, and the second in 
1755. This collection contained more than 
three thousand hymn's. In 1778 another 



88 MORAVIAN CUSTOMS 

book was published tinder the supervision 
of Christian Gregor, a distinguished hym- 
nologist of the Church. All these works 
were in the German language. They con- 
tained many hymns of the Ancient Unitas 
Fratrum. The first English hymn book 
of the Church appeared in London, in 1742. 
It was entitled "A Collection of Hymns, 
with several translations from the Hymn- 
book of the Moravian Brethren." In the 
course of time other editions were issued 
until those appeared which are in use at 
the present day. Forty-one years have 
elapsed since the publication of the present 
''Liturgy and Hymns" of the American 
Province. In 1913 the synod of the North- 
ern Province appointed a liturgy commit- 
tee of five, and a hymn-book committee of 
nine brethren. These two committees, 
assisted by two brethren from the Southern 
Province, are now diligently at work on 
the preparation of a new hymn-book which 
is to be published within the next few years. 
The heart of Moravian hymnology is ex- 
pressed in the pious wish of our fathers as 
it is set forth in the preface to every edition 
of the English hymn-book since 1789: 



MORAVIAN CUSTOMS 89 

"May all who use these hymns experience 
at all times the blessed effects of comply- 
ing with the apostle Paul's injunction: 'Be 
filled with the Spirit, speaking to yourselves 
in psalms, and hymns, and spiritual songs, 
singing and making melody in your heart 
to the Lord.' Yea, may they anticipate, 
while here below, though in an humble and 
imperfect strain, the song of the blessed 
above, who, being redeemed out of every 
kindred, and tongue, and people, and na- 
tion, and having washed their robes, and 
made them white in the blood of the Lamb, 
are standing before the throne, and singing 
in perfect harmony with the many angels 
round about it : 'Worthy is the Lamb that 
was slain, to receive power, and riches, and 
wisdom, and strength, and honor, and 
glory, and blessing, for ever and ever. 
Amen !' " 

XXVII. WHAT IS MEANT BY THE 
TROMBONE CHOIR OF THE MORA- 
VIAN CHURCH? Trombones have been 
associated with the history of the Moravian 
Church since the early days of Herrnhut. 
When they were first used by Moravians is 
not known. It is reasonable to suppose 



90 MORAVIAN CUSTOMS 

that they were introduced 1 soon after the or- 
ganization of the Herrnhut congregation, 
in 1727. Trombone-playing had been well 
known in Germany long before that time. 
As early as the fifteenth century it was em- 
ployed by town bands which played in the 
watch-towers, in churches, at pageants, 
banquets and festivals. In many of the 
State Churches trombones were employed 
to announce the death of members and to 
furnish music for funeral processions, at an 
early date. This custom still obtains in cer- 
tain parts of Europe. Therefore the use of 
trombones in connection with the work of 
the Church did not originate with the Mo- 
ravians. They merely adopted a more or 
less general custom. At the same time, 
they made it their own to such an extent in 
America that it has come to be regarded as 
distinctive of Moravians. There is no 
music more characteristic of Moravianism 
than that of the trombone. In many con- 
gregations it is a highly prized part of 
church-life. 

The trombone is made in four different 
sizes. These are known as the alto, tenor, 
bass, and contra-bass trombone. The or- 



MORAVIAN CUSTOMS 9 1 

ganization of musicians who employ these 
instruments in the Moravian Church is 
known as "The Trombone Choir." Mora- 
vians have always regarded trombones as 
peculiarly devoted to ecclesiastical use. 
Therefore the services of the trombonists 
are connected with inspiring and solemn 
religious festivities. When employed on 
other than distinctive church occasions 
nothing but hymn-tunes and patriotic airs 
or music of dignified and hallowed asssocia- 
tions are rendered. The most frequent and 
familiar duty of the trombone choir is that 
which calls it first to the belfry of the church 
from which it announces, by playing the 
solemn strains of three appointed cho- 
rales, * the death of a member of the con- 
gregation, and afterwards to the open 
grave of the departed one. About eight 
o'clock in the morning of a festival day, the 
trombonists announce the festival by the 
rendition of chorales from the belfry of the 
church. The selection of these chorales is 
mainly governed by their traditional asso- 
ciation with certain hymns of the Church 
which bear on the theme or nature of the 

* See Funeral section, p. 115. 



9 2 MORAVIAN CUSTOMS 

festival. Other occasions on which the 
trombone choir renders its services are love 
feasts and the Holy Communion, both of 
which it opens with appropriate strains ; 
New Year's Eve, when at the stroke of the 
midnight hour it accompanies the singing, 
by the congregation, of "Now thank we all 
our God," and on Easter morning. 

That the early Moravians in America 
made use of the trombone is evident from 
an interesting reference in the diary of the 
congregation which they established, in 
1735, at Savannah, Georgia. When the 
celebrated Indian Chief Tomo Tschatschi 
passed away, the Moravians refused the re- 
quest of General James Oglethorpe to fur- 
nish trombone music at his funeral. This 
action was taken no doubt on the ground 
that the services of the trombone choir are 
employed only in connection with the death 
of a member of the Church. Tradition has 
it that the music of the trombone protected 
Bethlehem at a time of great danger from 
the Indians. This was in the winter of 
1756. The murderous designs of the In- 
dians were defeated by the watchful inhabi- 
tants who left no part of their settlement 



MORAVIAN CUSTOMS 93 

unguarded. At four o'clock on Christmas 
morning the music of trombones from the 
roof-terrace of the Brethren's House ush- 
ered in the great festival day. There is a 
tradition that the notes of that Christmas 
morning chorale were wafted into the 
startled ears of some savages who were lin- 
gering nearby, hoping that they might 
apply a fire-brand to some building before 
day-break, and that the strange, sweet 
sound struck terror into their hearts, so 
that they disappeared into the woods, think- 
ing that some unearthly power was guard- 
ing Bethlehem. Other Indians to whom 
the prowlers related their experience, af- 
terwards reported it. 

XXVIII. WHAT HISTORIC INTER- 
EST DOES THE LOT HAVE FOR MORA- 
VIANS? The word "lot" is supposed to be 
derived from a root which appears in Arab 
words, meaning "stones," since in the 
primitive method of "casting lots" stones 
were probably used. The stones were 
marked in some way and then placed in the 
folds of a garment or in a vessel of some 
sort. By the shaking of the garment or 
vessel a stone would be thrown out on the 



94 MORAVIAN CUSTOMS 

ground, according to which the decision 
was given. The use of the lot in deciding 
important cases in which divine guidance 
was desired dates back to antiquity. It was 
employed by the ancients, adopted by the 
Jews, and later extensively used in the 
Christian Church. As far as is known the 
first official use of the lot made by the Mo- 
ravians in the Renewed Church was in the 
appointment ■ of Elders at Herrnhut, in 
1727. At that time it was introduced as a 
customary mode of deciding questions in 
church councils and conferences. The 
method usually employed was this : the 
word "yes" was written on a small piece of 
paper, and the word "no" on another of 
equal form and size, and the two placed in 
some receptacle. Prayer was then made 
for the Lord's guidance in the matter 
which was in doubt, after which some one 
drew one of the papers, the result was an- 
nounced, and the question was decided in 
the .affirmative or the negative, as the case 
might be. Later, a third paper left blank 
was added in the casting of the lot. This 
was a fairer mode of procedure, for at times 
it is best to leave a question under dispute 



MORAVIAN CUSTOMS 95 

open for a while. At one time the lot was 
extensively used throughout the Moravian 
Church. For many years restricted to the 
confirmation of certain elections or ap- 
pointments, it was officially abolished by 
the General Synod of 1889. The use of 
the lot in connection with marriages or 
ministerial appointments was not the arbi- 
trary instrument which it is popularly sup- 
posed to have been. Two persons joined in 
marriage at the direction of the lot had 
either given their previous consent to the 
arrangement, or, if their names were sub- 
mitted without their knowledge, gave vol- 
untary assent to the decision afterwards. 
In either case the final decision was in the 
hands of the parties concerned. The same 
held true in the appointment of ministers. 
If the official board put the matter to the 
lot without the consent of the minister in- 
volved, he could accept or decline the call 
as he saw fit. 

XXIX. WHAT SHOULD EVERY MO- 
RAVIAN KNOW ABOUT INFANT BAP- 
TISM? (1) Why arc little children baptized? 
Infant baptism is administered solely on 
the ground of the faith of the parents or of 



96 MORAVIAN CUSTOMS 

the sponsors, and pre-eminently on account 
of the faith of the Church. The Church be- 
lieves that Jesus Christ wrought a perfect 
atonement for and redemption from sin. 
Moravians believe that the child has a share 
in this redemption. It has eternal life, not 
because of any supposed innate innocence, 
but solely and alone because Christ died to 
procure eternal life for it. Being redeemed 
by the Saviour, the child is therefore en- 
titled to receive the outward sign and sym- 
bol of this redemption. It is thereby re- 
ceived into the membership of the visible 
Church and remains a member thereof, un- 
less it wilfully refuses to "confirm" its bap- 
tismal covenant by a public confession of 
faith in Jesus Christ as its personal Saviour 
from sin in and through the rite of Confir- 
mation. For this reason Confirmation 
should not be spoken of as "joining the 
Church," because baptized persons, who 
"confirm" their baptismal covenant, have 
been and are members of the Church. (2) 
When should baptism take place ? The chil- 
dren of members should be baptized as 
soon as convenient ; by all means within the 
first year, and if circumstances permit, not 



MORAVIAN CUSTOMS 97 

later than a month after birth. If members 
of the Moravian Church refuse to have 
their children baptized, such refusal is in di- 
rect violation of an express rule of the 
Church. Formerly such action was re- 
garded as a virtual withdrawal from the 
Church, and in some congregations it is 
still so considered. (3) Where should the 
baptismal service be held? For various rea- 
sons, the rite of Baptism should be adminis- 
tered in a public service in the church. By 
this sacrament a new member is received 
into the flock of Christ, and it is natural 
that the congregation should be present 
when this takes place. In this way, too, the 
child may have the benefit of the prayers of 
the congregation. For this reason, a Sun- 
day affords the best opportunity for a bap- 
tism. Furthermore, as infant baptism is 
administered on the ground of the faith of 
the Church and admits to the visible 
Church, the sacrament should be adminis- 
tered in the presence of the congregation. 
If at all possible the Church should be rep- 
resented by more than merely the parents 
and sponsors. It is especially desirable 
that it should be administered in the pres- 
7 



98 MORAVIAN CUSTOMS 

ence of children, so that they may be told 
that in infancy they too were baptized into 
the death of Jesus, and therefore belong to 
Him. In this way the sacrament may be 
made a means of grace for them. (4) 
When may a baptism take place in private or in 
the home? When the infant is sick, or long 
distance from the church renders it 
unsafe to bring the child, or the state of the 
mother's health does not warrant her 
leaving the house. Should baptism be ad- 
ministered in private, the parents should 
bring the child to church at the earliest con- 
venience. (5) How is the water in baptism 
applied? It may be poured or sprinkled on 
the head of the child. Although both meth- 
ods are permissible, the Moravian Church 
gives preference to pouring. (6) What is a 
sponsor? A sponsor is a Christian carefully 
chosen by the parents to stand as a special 
witness at the baptism of their child. This 
sponsorship involves no legal obligation, 
but it does imply that the sponsor should 
make the child the special object of his 
prayers. And if the child should be left an 
orphan he should look after his welfare 
faithfully and to the best of his ability. 



MORAVIAN CUSTOMS 99 

Should parents neglect their duty in the 
matter, sponsors should strive to bring 
about the confirmation of the child in due 
season. (7) Hozu many sponsors should there 
be? The number varies. Usually one or 
more are selected. It is not customary to 
have more than five. Though it is permissi- 
ble for parents to be the only sponsors, this 
is contrary to the best traditions of the Mo- 
ravian Church. (8) Who should not be a 
sponsor? A person who is not a communi- 
cant should never be chosen. So, too, one 
who neglects religious duties cannot rea- 
sonably pledge himself to fulfill them for 
another, and should not be thought of as a 
sponsor. (9) Who holds the child zvhile being 
baptised? If the infant is a boy, it is cus- 
tomary for a man to hold it ; if a girl, a 
woman performs the pleasant duty. (10) 
Is a record made of the baptism? The minis- 
ter records the baptism in the register of 
the nearest Moravian congregation, and 
grants a baptismal certificate to the parents 
of the child. (11) Why is the infant baptised 
with a three- fold affusion, or sprinkling? To 
set forth clearly the truth that the child is 
baptized into the faith of the Three-in-One. 



IOO MORAVIAN CUSTOMS 

(12) What former custom gives beautiful evi- 
dence of the Moravian Church's interest in its 
infant children ? The petition of the litany : 
"Let our children be brought up in the nur- 
ture and admonition of the Lord" used to 
be followed by mentioning the last bap- 
tized child in this manner : "Especially N. 
N.," after which the congregation sang for 
it a benedictory verse. 

XXX. WHAT ARE SOME MATTERS 
OF INTEREST CONNECTED WITH 
CONFIRMATION? (1) What is Confir- 
mation ? It is a rite of the Church by which 
persons baptized in infancy confirm their 
baptismal covenant by making a public pro- 
fession of faith in Jesus Christ, and receive 
the blessing of the Lord. This rite admits 
all such to the Holy Communion. It origi- 
nated in the early custom of anointing the 
forehead of young persons and pronounc- 
ing the blessing of the Lord upon them, 
preparatory to their first partaking of the 
Lord's Supper. The "baptismal covenant" 
is the covenant of grace in which God for- 
gives our sins for Christ's sake, and we con- 
fess our faith in God, the Father, Son and 
Holy Ghost, and promise obedience and de- 



MORAVIAN CUSTOMS IOI 

votion to Him. (2) At what age should 
young people be confirmed ? In the Moravian 
Church it is customary to administer the 
rite of Confirmation when children have 
reached the age of discretion, or are old 
enough to renew intelligently their bap- 
tismal covenant by a profession of faith in 
Jesus Christ as their personal Saviour. 
There is no need of deferring confirmation 
until a person is fourteen or fifteen years 
old, although this is the usual age of 
Moravian confirmands. A youth should 
be neither too young nor too old 
when this important step in life is 
taken. As a rule, it is a mistake to 
defer confirmation until a person is seven- 
teen or eighteen years of age on the ground 
that he would be too young before that 
time to understand its significance. (3) 
Why can an unbaptized person not be con- 
firmed? It is impossible to "confirm" that 
which does not exist. Until a person has 
entered into the baptismal covenant he can- 
not renew it. All adults not baptized in in- 
fancy must therefore be received into the 
Church by the rite of baptism. Adult Bap- 
tism is preceded by a preparatory course of 



102 MORAVIAN CUSTOMS 

instruction and a public profession of faith 
in the Lord Jesus Christ on the part of the 
candidate. It is not followed by confirma- 
tion. Immersion may be allowed, provided 
there is not combined with the desire of the 
candidate for this mode of baptism, a rejec- 
tion of infant baptism. In every case of 
this kind the sanction of the Provincial 
Elders' Conference must be secured. (4) 
How is the rite of Confirmation administered ? 
After the candidate has made a public pro- 
fession of faith in the Lord Jesus Christ by 
answering certain questions, he kneels, and 
the minister, after pronouncing a text of 
Scripture carefully chosen as a watchword 
for the confirmand, lays his hand on the 
head of the candidate and imparts the bless- 
ing of the Lord. (5) Is there any special 
order followed in confirming a number of can- 
didates? The order followed varies, this 
matter being decided either by the minister 
or by what may have become a long-stand- 
ing custom in a congregation. (6) Is it cus- 
tomary to have sponsors at confirmation? In 
ancient times each confirmand had a spon- 
sor as a witness of his confirmation. The 
one who undertook this duty was not sup- 



MORAVIAN CUSTOMS 103 

posed to be one of the baptismal sponsors, 
except in case of necessity. To have a 
Christian friend thus intimately associated 
with the confirmand at this important time 
of his life must have proved beneficial. Dur- 
ing the confirmation service the sponsors 
occupied places near the candidate. In the 
Moravian Church there are no sponsors at 
confirmation, but in many congregations 
the parents or guardians sit in pews imme- 
diately back of the confirmands. (7) With 
what understanding is the rite of confirmation 
administered? All persons are confirmed 
with the distinct understanding that this 
rite, as a personal ratification of the bap- 
tismal covenant, shall mean to them a vol- 
untary public confession of faith in Christ, 
and an expressed desire to become faithful 
members of the congregation. * 

XXXI. WHAT SHOULD BE REMEM- 
BERED IN CONNECTION WITH THE 
HOLY COMMUNION? (1) The Lord's 

Supper is a memorial of the death of Jesus. 
It is also a pledge to the believer of the 
benefits of His atonement. In this Sacra- 

* Book of Order. 



104 MORAVIAN CUSTOMS 

ment the Christian receives renewed par- 
don for sin, and increased power of sancti- 
fication and the assurance of eternal life. It 
is a principle of the Moravian Church to re- 
ceive the Lord's Supper in faith, and to 
rest the doctrinal definition of the Sacra- 
ment on the language of the Bible, while it 
avoids every human explanation of the 
Scriptural statements. (2) As to tlte time 
and frequency of tJte celebration there is no 
fixed ride. It is desirable, however, that 
this memorial of our Lord's death should 
be observed monthly, wherever such a fre- 
quent celebration is practicable. The Holy 
Communion is administered at least six 
times during the year, if possible, at the 
following seasons : The First Sunday after 
Epiphany ; the First Sunday in Lent ; 
Maundy Thursday, Good Friday or Easter 
Sunday ; Whitsunday ; the Sunday nearest 
the Thirteenth of August, and the Sunday 
nearest the Thirteenth of November. If 
feasible, it is also administered on the anni- 
versary festival of the congregation. All 
communicants are expected to attend the 
preparatory service which precedes the 
celebration of the Lord's Supper. (3) A 



MORAVIAN CUSTOMS 105 

communicant cannot wilfully and persistently 
abstain from participation in the Lord's Supper 
and remain a member of the Moravian 
Church. A rule of discipline for all congre- 
gations requires that all communicants who 
fail in this respect be dropped from church- 
fellowship. (4) The Communion Service is 
supposed to be attended only by those who in- 
tend to commune. Nevertheless, others who 
wish to be present without partaking are 
admitted under such regulations as may be 
needful. Communicant members of other 
denominations who desire to partake are 
at all times welcome to the Communion of 
a Moravian congregation. In some con- 
gregations a public invitation to such is 
given at the preparatory service, while in 
others nothing is said on the subject, the 
welcome to partake being taken as a matter 
of course. As a rule no children should be 
present at a communion service. (5) The 
Communicant receives the bread into the open 
palm of the right hand. This is the time- 
honored custom of the Moravian Church. 
Needless to say, the bread is ahvays received 
with ungloved hand. (6) Unleavened bread is 
used. This bread is made of plain wheat 



106 MORAVIAN CUSTOMS 

flour and water, unraised by leaven or any 
other process, and pressed into thin sheets 
which are cut into pieces of convenient size. 
These pieces are broken into two by the 
officiating minister when he distributes the 
bread to those about to commune. This 
breaking of bread is in commemoration of 
the method employed by our Lord who 
blessed the bread and brake it and gave it to 
His disciples. It was this custom that 
assisted the disciples in recognizing the 
Christ after His resurrection. There is no 
Scriptural ground for a second breaking of 
the bread by the communicant, and it should be 
avoided. This second breaking produces an 
unseemly noise which is out of harmony 
with the solemnity of the occasion. This in 
itself is sufficient reason why it should not 
be practised. (7) Why does the Moravian 
Church use unleavened bread? This was un- 
doubtedly the kind of bread used by our 
Lord Himself when He instituted the Sac- 
rament. It also seems fitting that some 
particular kind of bread should be reserved 
for so great and holy an occasion. (8) Why 
is the bread covered with a white cloth when 
brought in by the minister? It is fitting that 



MORAVIAN CUSTOMS 107 

the bread should be covered for it is an em- 
blem of our Lord's body broken for us on 
the Cross. The white cloth is not removed 
by the minister until immediately before the 
consecration. (9) Why do Moravians stand 
while partaking of the bread? This is a con- 
stant protest against what is known as "the 
Adoration of the Host." Those who wor- 
ship the Sacrament as such, or rather the 
bread and the wine as the actual body and 
blood of Christ, "bow the knee until it 
touches the ground before the Holy Sacra- 
ment, in adoration of the Lamb that was 
slain, verily and indeed present with us." 
The refusal of the fathers in the Ancient 
Brethren's Church thus "to bow the knee" 
brought many of them the martyr's death. 
(10) Why is the right hand of fellowship given 
in the Communion service? Whatever their 
station in life, the followers of Christ are 
knit together by a common bond of union. 
They are members of one body, whose 
Head is Christ. In token of this spiritual 
union with the Lord and with one another 
as fellow believers, the right-hand of fel- 
lowship is extended. When this is done at 
the beginning of the service, it implies that 



108 MORAVIAN CUSTOMS 

the communicants are at peace with God 
and man, and entertain in their hearts noth- 
ing but a spirit of brotherly love toward all. 
At the close of the service the right hand of 
fellowship is the token of a renewed con- 
secration and a pledge that they will con- 
tinue to serve Christ and one another in 
the spirit of love. The right hand of fellow- 
ship takes the place of the "Kiss of Peace" 
which was formerly employed in the Mora- 
vian Church between members of the same 
sex. Among the first Christians the Kiss 
of Peace was an act symbolical of love and 
Christian brotherhood, (n) Why do Mo- 
ravians not believe in fasting before the Holy 
Communion ? The Apostle Paul gave the 
clear injunction : "Wherefore, my breth- 
ren, when ye come together to eat, wait for 
one another. If any man is hungry, let him 
eat at home ; that your coming together be 
not unto judgment." (I. Cor. 11:33-34.) 
On these positive Scriptural grounds, and, 
believing that no one should be physically 
hungry when he comes to the Lord's Sup- 
per, Moravians do not fast before the Holy 
Communion. (12) What is the significance 
of Silent Prayer in the Communion Service ? 



MORAVIAN CUSTOMS 109 

In the solemn hush which follows after all 
have partaken of the elements, it is fitting 
that the communicant should breathe a 
prayer of thanksgiving to the Saviour for 
the comforts of His death. At the same 
time the character of the silent prayer shall 
be as the heart directs. It may appropri- 
ately consist of a grateful, holy silence be- 
fore the Lord who is present in a peculiar 
sense. (13) Why does the organist play softly 
during the silent prayer ? The soft strains of 
music tend to deepen the soul's devotion 
and to draw the heart into yet sweeter com- 
munion with the Lord. That music soothes 
the spirit and aids in concentrating our 
thoughts on God may be learned from 
Scripture and experience. (14) Why is 
water mingled with the communion wine? 
This custom has come down from very an- 
cient times. As diluted wine was a com- 
mon drink in Christ's time, it is supposed 
that the wine was mingled with water at the 
Last Supper. Later the Christian Church 
saw in this diluted wine a symbol of the 
mingled tide of blood and water which 
flowed from our Saviour's side. The cus- 
tom of mingling water with the wine 



HO MORAVIAN CUSTOMS 

used in the Communion service is not gen- 
eral throughout the Moravian Church. (15) 
Should fermented or unfermented zvine be 
used? The wine ordinarily used in the Holy 
Communion for centuries has been the fer- 
mented juice of the grape, as that prob- 
ably employed at the institution of the rite, 
although it is claimed by some that the 
passover wine was unfermented. The va- 
lidity of the ordinance is not affected by the 
use of either the one or the other. In the 
Moravian Church in America the over- 
whelming preference is given to the unfer- 
mented wine, principally on temperance 
grounds. (16) What is meant by the "blood 
of the New Testament" in the words of institu- 
tion? In this connection the word "testa- 
ment" means "covenant." The old cove- 
nant between God and His people had been 
ratified at Sinai by the blood of many vic- 
tims ; the blood of Christ shed upon the 
Cross ratifies the new or Christian cove- 
nant to the world and to the Church, and 
the same blood sacramentally applied rati- 
fies the covenant to each Christian. (17) 
When is the wine on the communion table un- 
covered? On the same principle that the 



MORAVIAN CUSTOMS III 

bread is veiled until immediately before the 
words of institution, the wine in the cup or 
cups remains covered until immediately be- 
fore it is consecrated. After the com- 
munion both the bread and the wine which 
may be unconsumed is covered. (18) When 
docs the congregation leave the sanctuary after 
the Holy Communion ? After the benediction 
the communicants stand in perfect silence 
until the officiating minister, or ministers 
have left the sanctuary, then quietly with- 
draw. Formerly this custom was observed 
in connection with all the services of the 
Moravian Church. After the minister had 
withdrawn, he was followed first by the 
older men, and then by the congregation at 
large. (19) In what way may the Sacrament 
of the Lord's Supper be administered to the 
sick? If possible, at least two persons 
should commune with the sick man or 
woman. The elements are first adminis- 
tered to the friends, and last to the sick. If 
the sick person cannot partake of the wine 
from the cup, it may be administered by 
means of a spoon. 



112 MORAVIAN CUSTOMS 

XXXII. WHAT SHOULD MORAVIANS 
REMEMBER IN CONNECTION WITH 
THE SOLEMNIZATION OF MATRI- 
MONY? (i) Matrimony was instituted by 
God himself. Marriage is one of the two 
institutions that have come down to us 
from man's state of innocency. The Sab- 
bath and marriage were instituted in the 
garden of Eden. It is therefore an holy 
estate. According to the ordinance of God, 
a man and his wife are one flesh. Under 
the New Covenant the married state has 
been sanctified to be an emblem of Christ 
and His Church. Christians thus united 
together should love one another, as one in 
the Lord, be faithful one to the other, assist 
each other mutually, and never forsake one 
another. Matrimony should not be en- 
tered into unadvisedly or lightly, but rever- 
ently, discreetly, and in the fear of God. 
(2) What two things is a Moravian minister 
not allowed to dot He cannot use any other 
ritual than that of the Moravian Church at 
the marriage of members, and he is not 
permitted to officiate at the marriage of di- 
vorced persons, knowing them to be such, 
unless he is assured that such persons, as 
the innocent parties, have secured a di- 



MORAVIAN CUSTOMS 113 

vorce on the ground on which it is sanc- 
tioned by the teaching of Christ. * (3) 
Tzvo things Moravians should never forget. 
They should acquaint their pastor of their 
intention to marry. As a rule he should be 
the one to perform the ceremony. Sons 
and daughters whose parents are living 
should never make an agreement of mar- 
riage without the knowledge or consent of 
the parents. In every case they should be 
the first to know of the important step 
about to be taken by the son or daughter. 
(4) The bridegroom stands on the right-hand 
side of the bride, and the bride on his left. 
This is what is meant by the rubric f in our 
liturgy. The best man stands on the right 
side of the bridegroom, and "the father or 
friend" on the left of the bride, "both a little 
behind." The mother, who often wishes to 
be near the bride, and the bridesmaids may 

* Results of General Synod, p. 34, and Book of 
Order, p. 120. 

f Rubric is the name given to a rule or direction 
in the liturgy concerning the performance of the 
offices therein contained. These rules are so called 
because they were formerly printed in red. The 
Latin for that color is "ruber". 



114 MORAVIAN CUSTOMS 

stand behind the group. (5) All persons 
present at the marriage ceremony stand. No 
one kneels during the service except the 
bride and the bridegroom when they re- 
ceive the blessing. The joining of the right 
hand of the bride and the bridegroom is 
done by the minister who takes the hand of 
the woman and places it into that of the 
man. * 

* The ring has been used in connection with 
marriages from ancient times. Having no begin- 
ning or end, it is a symbol of eternity, and denotes 
the lasting character of marital constancy and love. 
The singular reason given for the appointment of 
the fourth finger as the resting-place of the wed- 
ding-ring is "because on that finger there is a cer- 
tain vein which proceeds to the heart." An an- 
cient rule of the Christian Church directed 
that marriages should be solemnized before 12 
o'clock at noon. This provision was made by the 
Church in order that the Holy Communion might 
be received fasting by the newly married couple. 
For this reason the marriage-feast came to be 
known as "the wedding-breakfast." 



MORAVIAN CUSTOMS H5 

XXXIII. WHAT ARE SOME MATTERS 
OF INTEREST IN CONNECTION WITH 
FUNERALS? (1) The announcement of a 
member's death by a trombone choir* At each 
announcement of this kind three hymns are 
played. The first and last tune are the 
same, i.e., 151, A., and the middle tune 
varies according to the choir to which the 
deceased belonged. (2) The suggested 
hymns are the following: 

I. INTRODUCTORY HYMN 

Tune 151, A. 
A pilgrim us preceding, 

Departs unto his home, 
The final summons heeding 

Which soon to all must come. 
O joy! the chains to sever 

Which burden pilgrims here, 
To dwell with Chrsit forever, 

Who to our soul is dear. 

II. HYMNS VARYING ACCORDING TO 

THE CHOIR TO WHICH THE 

DECEASED BELONGED 

A. For Married Brethren 

Tune 83, D. 
Jesus ne'er forsaketh me; 

This my spirit greatly cheereth, 
And my constant trust shall be. 

* Vid. Section XXVII. 



Il6 MORAVIAN CUSTOMS 

Yea, though death at length appeareth, 
Herein precious comfort lies, 
I shall in His image rise. 

B. For Married Sisters 

Tune 79, A. 
His plea amid deep sighing, 
'Mid bitter tears and crying, 

My soul with peace hath blest. 
Be this my consolation 
When, thanks to His salvation, 

I enter into lasting rest. 

C. For Widowers 

Tune 132, A. 
His goodness and His mercies all 
Will follow me forever; 
And I'll pursue my heavenly call 
To cleave to my dear Saviour, 
And to the church, His body here ; 
And when called home, I shall live there 
With Christ, my soul's Redeemer. 

D. For Widows 

Tune, 149, A. 
Lift thy heart, O weary soul, 

To the heavenly mansion, 
On yon height, thy chosen goal, 

Fix thy whole attention. 
Ne'er lose sight of the light 
Which from heaven He sendeth, 
Where all sorrow endeth. 



MORAVIAN CUSTOMS H7 

E. For Unmarried Brethren 

Tune 185, A. 
Faithful Lord, my only joy and pleasure, 

Shall remain while here I stay, 
Thee, my matchless Friend and highest Treasure, 

To adore, serve and obey ; 
Though I in myself am weak and feeble, 
Yet I trust Thy grace will me enable 

By obedience to Thy will 

All Thy purpose to fulfill. 

F. For Unmarried Sisters 

Tune 57, A. 
My happy lot is here 

The lamb to follow ; 
Be my heart's only care 

Each step to hallow, 
And thus await the time 

When Christ, my Saviour, 
Will call me home, with Him 

To live forever. 

G. For Older Boys 

Tune 23. 
Jesus' grace me here possessing, 
Early with His peace me blessing, 
My soul knows no fear nor sadness, 
Seeks its final home with gladness. 



Il8 MORAVIAN CUSTOMS 

H. For Older Girls 

Tune 14, A. 
Lord Jesus, let Thy grace abound, 

Me onward still direct; 
Oh, Saviour, may my name be found 

Among Thine own elect. 

I, For Little Boys 

Tune 39, A. 
The Lord to His fold little children inviteth ; 
His bounty the lambs of His pasture delighteth ; 
E'en here the Good Shepherd provides ample 

pleasures, 
Above, in His presence, are unfading treasures. 

J. For Little Girls 

Tune 83, D. 
Should not I for gladness leap, 
Led by Jesus as His sheep ; 
For when these blest days are over, 
To the arms of my dear Saviour 
I shall be conveyed to rest ; 
Amen, yea, my lot is blest. 

III. CLOSING HYMN 

Tune 151, A. 
Lord, when I am departing, 

Oh, part Thou not from me ! 
When mortal pangs are darting, 

Then call me home to Thee ! 
Thy death's atoning merit 

From death hath set me free; 
Thus saved, I shall inherit 

Eternal life in Thee. 



MORAVIAN CUSTOMS H9 

(3) Is it a Moravian custom to wear mourning 
apparel? The original position of the Mo- 
ravian Church in regard to this matter may 
be learned from an interesting historical 
incident. When Washington passed away, 
President Adams issued a proclamation to 
the people of the United States, asking 
them to wear the badge of mourning for 
thirty days. The Moravians in America de- 
bated whether they should join others in 
wearing this outward token of respect for 
the honored dead. In those days it was not 
customary for them to w r ear mourning 
attire or emblems. They considered it in- 
consistent with their belief that Christian 
believers depart to be with Christ in the 
place of supreme bliss. Since the procla- 
mation of the President was regarded as a 
mere recommendation, the Moravian au- 
thorities decided in this particular case to 
allow each member of the Church to do as 
his conscience dictated. Although no rule 
against the wearing of mourning apparel 
exists to-day, the Moravian view of death 
remains unchanged. Therefore an outward 
show of mourning, especially if elaborate, 
is regarded as contrary to the best tradi- 



120 MORAVIAN CUSTOMS 

tions of the Church. (4) Why is a death 
announced by the tolling * of the church bell, or 
by the trombone choir? Not only to announce 
that some one has passed away, but to re- 
mind the living that they, too, must some 
day leave the scenes of earth. It should al- 
so inspire prayer for the bereaved. (5) 
What was the original thought of the Christian 
Church in consecrating tite burial-ground ? 
That it might be "the last resting-place of 
the bodies of the faithful ; it being meet 
that the body made in Baptism the temple 
of the Holy Ghost (I. Cor. 6:19); fed with 
the sacramental food of Christ's body and 
blood ; sealed in Confirmation with the 

* It was at one time the prevailing superstition 
that bells had the power to terrify evil spirits. 
People believed that devils troubled the expiring 
patient and lay in wait to afflict the soul the mo- 
ment when it escaped from the body. Therefore 
it became the custom to ring what was known as 
''the passing-bell." As people became more en- 
lightened, the passing-bell, in the proper sense of 
the term, ceased to be heard. The tolling con- 
tinued, but it took place after the death, instead of 
before. Its object was to admonish the living and 
to excite them to pray, as well as to show respect 
for the departed. 



MORAVIAN CUSTOMS 121 

Holy Spirit ; and hereafter to be raised in 
incorruption to immortal glory, should rest 
in hallowed ground."* (6) Does the Mora- 
vian minister make mention of the deceased in 
the funeral address or sermon? The intimate 
knowledge which the minister may have 
acquired of the spiritual experience of the 
departed may give occasion to glorify the 
riches of Jesus' grace, and to warn, comfort, 
and strengthen the congregation. In for- 
mer times the custom prevailed, which has 
not entirely disappeared, for Moravians to 
place on record in autobiographies the in- 
structive experiences of their life and spir- 
itual course. A lasting blessing was in 
this way conferred upon relatives and 
friends. The Moravian minister never 
deals in empty praise of the departed, nor 



* It was an ancient custom to bury the dead with 
their feet toward the East. The idea was that at 
the Last Judgment they might rise with their faces 
turned to meet the "Sun of Righteousness," at His 
second coming to judge them. It was formerly a 
general custom for the minister to stand at the 
foot of the grave during the service on the burial- 
ground. At the present day the minister usually 
stands at the head of the grave. 



122 MORAVIAN CUSTOMS 

does he pass judgment upon them. It is 
customary to read a brief biography of the 
departed one at the funeral service. (7) 
Why are no monuments found in a typical 
Moravian burial-ground? It is a rule of the 
Moravian Church to maintain simplicity 
and uniformity of the gravestones and of 
the inscriptions, as far as this is possible. 
The object of this is to show that all be- 
lievers are on an equality before the Lord. 



MORAVIAN CUSTOMS I 23 



INDEX 

Acolyte, 32 

Adoration of the Host, 107 

Advent, 44, 45 

Agapae, 68 

All Saints' Day, 61-62 

Altar, 77 

Apostolic Succession, 18-22 

Ascension-tide, 47 

Ash Wednesday, 60 

August Thirteenth, 65 

Autobiographies, 121 

Baptism, infant, 95-100; adult, 27, 101 ; holding 

the child, 99; record of, 99 
Benediction, prayer after, 33 
Birthday Book, 80 
Birthday Vesper, 81 
Bishop, functions of, 31 ; election, 31 
Blood of the New Testament, The, no 
Brethren and Sisters, significance of, 7 
Brotherly Agreement, The, 33-36 
Burial-ground, consecration of, 120 

Candlemas, 59 
Chief Elder, 66, 67 
Children, 26 

Children's Festival, 65 ; lovefeast of, 72 ; con- 
clusion of, 73-75 
Choir-festivals, 25 
Choir-system, 24, 25 



124 MORAVIAN CUSTOMS 

Christmas, 45; Moravian celebration of, 49-51 

Christmas Putz, 51 

Church Discipline, 36-38 

Church Orders, 29-31 

Church of the United Brethren, misleading 

title, 13 
Church Universal, relation to, 22-24 
Church within a Church, A, 9 
Church Year, principal seasons of, 43-48 
Colors, Liturgical, 43; of Moravian Church, 44; 

of choir-divisions, 73 
Commandment Thursday, 55 
Communicants, 25 
Communion Lovefeast, 72 
Communion Table, The, 79 
Communion Wine, 109, no 
Confirmation, meaning of, 100 
Confirmands, age of, 101 
Covenant-days, 25 ; first covenant, 24 
Cradle Hymns, 85 

Creed, 15-17; not denominational, 17, 18 
Cup of Covenant, The, 67 

Deacon, functions of, 30 

Deaths, announcement of, 115 

Diaspora, 41-43 

Discipline, Church, degrees of, 37, 38 

Divorce, 112 

Elders, functions of, 26 

Easter, 46-47; Moravian celebration of, 57-59; 

derivation of term, 60 
Easter Decoration, cross in, 57 



MORAVIAN CUSTOMS 1 25 

Fasting, 108 

Funerals, 1 15-122 

General Directing Board, 41 

General Synod, 39 

Government, Congregation, 26; of Church, 38-41 

Great Sabbath, The, 60 

Hallowe'en, 61 

Haube, The, 72, 73 

Hidden Seed. The, 8, 14 

Holy Communion, The, 103-111 

Hus, Martyrdom of, 65 

Hymn Book, 86; London, 87 

Immersion, 102 
In essentials unity, 17 
Introit, 46 
Invocavit, 46 

Joint-board, meaning of, 26 
July Sixth, 65 

Kiss of Peace, The, 108 
Lent, 46 

Letters of Dismissal, 28 
Licentiate, 32 
Liturgical Colors, 43, 44 
London Hymn Book, 87 
Lord's Supper, The, 103-111 
Lord's Table, The, 79 
Lot, The, 93 

Lovef easts, origin of, 68; details of, 70; classes 
of Moravian, 71, 72; significance of, 73 



126 MORAVIAN CUSTOMS 

Manual, Passion Week, 54 

Matrimony, 112-114 

Marriage-ring, 114 

Maundy Thursday, 55 

Members, admission of, 26; classification of, 25; 
rules governing admission, 27-28 ; re moval of, 
28; non-residents, 29; communicants, 25; non- 
communicants, 26; children, 26; re-admission 
of, 28 

Memorabilia, 52 

Memorial Days, 62; when observed, 68 

Michaelmas, Moravian observance of, 60, 61 

Mission Board, The, 40-41 

Monuments, absence of, 122 

Moravian Church, smallness of, 10; origin of 
name, 13; characteristics of, 66; re-organiza- 
tion of, 63 ; colors of, 44 

Moravian Settlements, 9, 10 

Mourning Apparel, 119 

Music, 82, 109 

New Year's Eve, 52, 53 
Non-communicants, 26 
Non-residents, 29 
November Thirteenth, 67 

Orders, Church, 29; of Moravian Ministry, 29, 30 

Palm Sunday, 60 

Passion Week, The, 53-57; Manual, 54 

Passing-bell, 120 

Pentecost, 47; Moravian, 65. 

Pericope, 48, 49 



MORAVIAN CUSTOMS 1 27 

Presbyter, functions of, 30 
Provincial Elders' Conference, 39 
Putz, Christmas, 51 

Re-admission, meaning of, 28 
Renewal of Church, purpose of, 9 
Right-hand of Fellowship, 107, 108 
Ring, Marriage, 114 
Rubric, 113 

September Sixteenth, 66 
Septuagesima, 45 
Shrove Tuesday, 59 
Sick, Communion to, in 
Silent Prayer, 109 
Spinning-hymns, 85 

Sponsors, 98; number of, 99; qualifications of, 99 
Succession, Apostolic, doctrine of, 18, 19; Mora- 
vian claim to, 20-22 
Surplice, 75 

Text-book, Moravian, 79 

Tolling, 120 

Travelling-hymns, 84 

Trombone-choir, 89-93 ; 115 

Trustees, functions of, 26 

Tunes, death announcements, 115-118 

Unitas Fratrum, founding of, 7, 13 ; official title, 

13 ; re-organization of, 63 
Unleavened Bread, 105, 106 



125 MORAVIAN CUSTOMS 

Vesper, Birthday, 81 

Wedding-breakfast, 114 
Whitsuntide, 47 
Workers' Lovefeast, 72 



